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Preaching  in  the  Village. 


MADRAS,  THE  NEILGHERRIES,  AND  CALCUTTA, 


By  Key.  JOHN  W.  DULLES, 


LATE  MISSIONARY  OF  THE  AMERICAN  EOARD  OF  COMMISSIONERS  FOR  FORSKIN 
MISSIONS,  AT  MADRAS. 


PHILADELPHIA: 

AMERICAN  SUNDAY-SCHOOL  UNION, 

1122  Chestnut  Street. 


NEW  A'OPvK:  599  BROADWAY. 


EiTtered  according  to  Act  of  Congress,  in  the  year  1855,  hy  the 
AMERICAN  SUNDAY-SCHOOL  UNION, 
in  the  ClerUs  Office  of  the  District  Court  of  the  Eastern  District  of 
Pennsylvania. 


4®=“  No  books  are  published  by  the  American  Sunday-School  Union 
without  the  sanction  of  the  Committee  of  Publication,  consisting  of  four- 
teen members,  from  the  following  denominations  of  Christians,  viz.  Baj)- 
tist,  Methodist,  Congregational,  Episcopal,  Presbyterian,  Lutheran,  and 
Refor  med  Dutch.  Not  more  than  three  of  the  members  can  be  of  the  same 
denomination,  and  no  book  can  be  published  to  which  any  member  of  the 
Committee  shall  object. 


PREFACE. 


The  author  ventures  with  much  dir 
fidence  to  make  an  humble  contribution 
to  the  stock  of  public  information  on 
India  and  the  Hindus. 

It  has  not  been  his  aim  to  tell  all  that 
could  be  told  of  India ; this  would  call 
for  folios.  Nor  has  he  attempted  to  give 
a popular  compend  of  the  whole  vast 
subject;  this  would  demand  a volume 
whose  size  and  style  would  defeat  bis 
object;  and,  moreover,  it  has  already 
been  ably  done  by  authors  in  this  coun- 
try and  in  England.  He  has  rather 
aimed,  by  a series  of  sketches,  simply  and 
familiarly  drawn,  to  give  some  definite 
impressions  on  a number  of  points  con- 
nected with  that  interesting  land  and  its 

teeming  millions;  and  more  especially 

3 


i 


PREFACE. 


as  seen  in  those  parts  of  India  which 
have  come  under  his  own  observation. 
He  has  sought  to  show  how  the  mission- 
ary reaches  the  shores  of  Southern  In- 
dia; what  sights  and  sounds  greet  him  oa 
landing;  how  Hindus  live,  act,  and  wor- 
ship; in  what  ways  they  are  approached 
by  the  missionary;  and  what  are  the  ef- 
fects of  his  labours  among  them. 

Though  indebted  for  many  facts  to 
those  who  have  preceded  him,  the  writer 
has  thought  that  reality  and  definiteness 
of  conception  would  be  most  promoted 
by  giving  mainly  the  results  of  personal 
experience  and  the  incidents  of  personal 
travel.  In  themselves  of  slight  import- 
ance, they  yet  serve  to  illustrate  the 
subject,  and  so  to  answer  the  end  he  has 
in  view. 

Though  a residence  of  scarce  four  years 
hardly  suffices  for  such  an  acquaintance 
with  a foreign  nation — and  that,  too,  one 
so  unlike  our  own — as  would  justify  the 
present  authorship,  yet  he  trusts  that  a 


PREFACE. 


5 


jj  diligent  study  of  the  people  during  that 
I time,  with  the  aid  of  information  drawn 
from  books  of  known  authority,  will  be 
I found  to  have  prevented  the  occurrence 
; of  many  serious  errors.  The  reader  should 
! be  warned  against  the  very  common  mis- 
take of  taking,  as  applicable  to  all  India, 
I statements  true  only  of  certain  districts 
or  provinces.  India  is  an  aggregate  of 
nations  having  many  things  in  common, 
but  being  in  many  things  diverse.  This 
should  be  borne  in  mind,  and  a distinc- 
tion be  made  between  local  and  general 
' facts. 

A scientific  accuracy  in  the  spelling  of 
, Eastern  names  and  terms  has  not  been 
sought.  The  mode  most  commonly  used 
' in  Southern  India  has  been  usually 
adopted. 

I If  this  humble  attempt  to  give  life  and 
reality  to  now  vague  and  cold  concep- 
tions of  the  “heathen  of  far-off  India’' 
serves  to  create  in  any  Christian  heart  a 
more  enlightened  and  lively  zeal  for  the 


6 


PREFACE. 


extension  of  the  kingdom  of  Christ  in 
that  rich  and  noble  land,  (though  now 
impoverished  and  degraded  by  sin;)  if 
it  helps  to  swell  the  tide  of  Christian 
sympathy  for  the  Hindu,  and  of  effort 
for  his  salvation;  if  it  awakens  in  the  bo- 
som of  any  of  our  jmuth  an  interest  in  the 
welfare  of  the  benighted,  and  thankful- 
ness for  their  own  happier  lot;  and,  more 
especially,  if  it  should  lead  any  youth  to 
say,  Here  am  I,  send  me  !” — then  will 
the  writer  feel  that  not  entirely  in  vain 
has  he  been  removed  from  a loved  field 
of  labour,  and  deprived  of  the  ability  to 
preach  with  his  own  voice  the  unsearch- 
able riches  of  Christ 


CONTENTS 


PART  I. 

PAGH 

The  Departure 13 

The  Ocean 15 

Across  the  Line 21 

High  Latitudes 28 

Joyful  Days 38 

Death  at  Sea 45 

Land  IIo  ! 50 

Madras  Loads 53 

PART  II. 

Chintadrepettah 59 

A Morning  Walk 69 

Mount  Load..... 74 

7 


8 


CONTENTS. 


PARE 

Chintadrepettah  Schools 79 

Triplicane 90 

The  Sabbath  at  Chintadrepettah 97 

Car-Di-awing 102 

Housekeeping  in  Madras 109 

The  Language... 128 

The  Verandah  School 134 

Sanj  u varay  an-pettah 143 

Roman  Catholicism  in  Madras 154 

Street  Preaching 1G5 

Black-town 183 

PART  III. 

Palankeen  Travelling 204 

Arnee 222 

Villages  of  the  Carnatic 229 

Varey-punthal 241 

Perumanaloor 248 

The  Jainas 255 

Vantha-vasi 262 

Trivatoor 277 

Conjeveram 281 


CONTENTS. 


9 


PART  IV. 

VAGE 

Caste 289 

The  Brahmins 301 

The  Palm-Trees  and  their  Cultivators 308 

The  Hindu  Pastor 331 

Religion  of  the  Hindus 349 

PART  V. 

Travel  in  the  Carnatic 383 

Bangalore 397 

To  Seringapatam 416 

Palhully  to  Ootacamund 424 

The  Xeilglierries 440 

Todars  of  the  Nilagiri 445 

The  Badagas , 457 

Coimbatoor 473 

PART  VI. 

Calcutta 493 

Missions  in  Calcutta 521 


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INDEX  TO  ILLUSTRATIONS. 


PAQ£ 

Preaching  in  the  villages.  {Frontispiece.) 

Madras  catamaran 51 

Madras  from  the  roadstead 53 

Temple  to  Ganesha 69 

Peon  or  policeman 71 

Castor-oil  mill 73 

Bazaar  shop 92 

Mission  church,  school-house,  and  bungalow 99 

Plantain  in  fruit 112 

Writing  on  palm-leaf,  book  and  letter 147 

Cavady-man  with  water-pots 190 

Hindu  women  at  a well 192 

Silversmith  at  work 197 

Camel  and  rider 203 

Palankeen  in  motion 204 

Hindu  family  journeying 219 

Woman  with  water-chatty 229 

Hindu  weaving 235 

Fanning  and  beating  rice 264 


11 


12 


INDEX  TO  ILLUSTRATIONS. 


PAGB 

Gobram  or  pagoda 283 

Vaishnava  Brahmin 301 

Brahmin  at  his  meal 305 

Young  palmyra 316 

Toddy-gatherers 318 

Disease  leaving  the  Madura  king 370 

The  king’s  ministers 374 

Musical  instruments 382 

Buffalo  cart 393 

Sepoys L 401 

Water-booth  and  soldiers 428 

Elephant  with  howdah 431 

Todar  family 446 

Bazaar  of  a Hindu  town 436 

Hindu  house 492 

Government-house,  Calcutta 499 

Hindus  eating 501 


LIFE  IN  INDIA. 


gtprtore. 

The  hour  for  embarkation  came.  Havings 
received  our  instructions  from  the  officers  of  the- 
society  which  sent  us  forth,  and  a farewell  from 
the  churches,  with  hearts  filled  with  mingled 
emotions  of  sorrow  and  joy,  we  repaired  to  the 
vessel  that  was  to  bear  us  to  our  home  among 
the  heathen  of  far-distant  India. 

Here  all  was  activity  and  confusion  : officers 
and  crew  were  busy  with  preparations  for  cast- 
ing off  from  the  wharf,  the  owners  of  the  ship- 
were  exchanging  last  words  with  the  captain, 
fresh  provisions  were  arriving  for  the  voyage, 
while  a thronging  crowd  of  friends  clustered’ 
around  those  with  whom  they  were  so  soon  to- 
part,  it  might  be,  forever. 

At  length  all  was  ready,  and  missionaries 
and  friends  gathered  around  an  aged  minister 
who  had  laboured  thirty-three  years  in  the  land 
to  which  we  were  bound,  listene>i  'A  a last  ad- 

2 13 


14 


DEPARTURE. 


dress,  joined  in  a last  prayer,  and  then  turned 
'to  take  a last  embrace.  Mothers  did  not  ven- 
ture there.  In  the  privacy  of  home  they  had 
vept  their  parting  tears  and  given  the  parting 
kiss ; but  dear  friends,  fathers  and  brothers 
pressed  for  the  last  time  to  their  hearts  the 
objects  of  their  love,  then  left  us,  and  took 
their  station  upon  the  wharf  to  witness  our 
departure.  Hawsers  were  cleared  away,  sails 
set,  the  single  plank  that  united  us  to  our  na- 
tive land  thrown  off,  and  with  a favouring  wind, 
we  were  under  weigh.  Cheers  from  the  wharf 
were  answered  from  the  ship,  the  crowd  of 
■gazers  dispersed,  and  only  some  few  warm- 
hearted ones  remained  in  the  cold  October  wind 
to  watch  the  receding  and  lessening  form  of 
the  ship,  until,  like  a white-winged  bird,  it  was 
lost  in  the  distant  horizon. 

But  we  had  still  a connecting  link  with  Ame- 
rica. It  was  the  pilot,  who  guided  our  ship 
•down  the  harbour  of  Boston  through  rocks  and 
islets  to  the  open  bay.  Hurrying  below,  amid 
'the  confusion  of  boxes,  trunks,  baskets,  bags, 
•and  luggage  in  all  its  forms,  we  found  places 
on  which  to  lay  our  paper,  that  we  might  once 
more  write  our  farewells  to  dear  friends  whom 
we  left, — left  not  because  we  loved  them  not, 


THE  OCEAN. 


15 


but  because  we  heard  the  voice  of  God  crying 
in  our  ears,  “Go  ye  into  all  the  world,  and 
preach  the  gospel  to  every  creature  !” 

And  now  the  pilot  has  gone.  He  has  borne 
with  him  our  last  words ; friends  will  hear  no 
more  from  us  until  oceans  have  been  crossed 
by  us,  and  re-crossed  by  some  vessel  bearing  the 
news.  The  pilot  in  his  little  dancing  craft 
glides  lightly  up  the  bay,  and  leaves  us  to 
plough  our  slow  course  through  fourteen  thou- 
sand miles  of  rolling  ocean — the  last  bond  to 
America  is  severed,  and  now — for  India  ho  ! 

“ The  sails  were  filled,  and  fair  the  light  winds  blew, 

As  glad  to  bear  us  from  our  native  home ; 

And  fast  the  brown  rocks  faded  from  our  view, 

And  soon  were  lost  in  circumambient  foam.” 


©aait. 

“ The  sea ! the  sea  ! the  open  sea ! 

The  blue,  the  fresh,  the  ever  free. 

Without  a mark,  without  a bound. 

It  runneth  the  earth’s  wide  region  rotmd  ; 

It  plays  with  the  clouds  ; it  mocks  the  skies  ; 

Or  like  a cradled  creature  lies.” 

Often  had  I thus  sung  when  little  dreaming 
of  ever  making  my  home  for  months  upon  the 


16 


THE  OCEAN. 


rolling  deep.  Indeed,  I had  supposed  that, 
poetry,  rather  than  reality,  gave  birth  to  these 
bright  visions  of  a ‘‘life  on  the  ocean  wave;” 
but  a few  days  of  sea  life,  to  me  all  novelty, 
fulfilled  what  the  poet  promised.  It  was  a 
glorious  thing  to  see  the  huge  billows  come 
rolling  from  the  distant  horizon,  wave  following 
wave  in  ceaseless  succession,  each  threatening 
to  engulf  us,  and  yet  to  feel  the  deep-laden  ship 
beneath  our  feet  mount  to  the  summit  of  each 
as  it  passed  onward  in  its  unchecked  course. 

The  unbounded  view  of  sea  and  sky,  except 
as  each  was  limited  by  the  other ; the  loneliness 
of  our  ship  as  it  ploughed  its  way  through  the 
trackless  expanse  of  waters;  the  beauty  of  the 
waves,  sparkling  and  glittering  in  the  sunlight, 
changing  from  the  deep  blue  of  the  gulfs  from 
which  they  rose  to  green  and  fleecy  white,  like 
hillocks  of  emerald  crested  with  pearls  starting 
from  sapphire  beds ; sun-risings  and  sun-settings ; 
the  moon  obscured  by  clouds  or  shining  full 
and  mellow  on  the  watery  world  around,  with 
a thousand  changing  lights  and  shades, — are  all 
so  full  of  beauty,  that  he  must  be  dull  indeed 
who  can  look  on  these  forms  of  loveliness  and 
power,  and  find  no  gushings  of  joy  and  wonder 
within  his  soul.  How  fair  must  be  the  mind 


THE  OCEAN. 


17 


of  Him  who  devised  and  framed  this  ever-vary- 
ing scene  ! How  loving,  to  spread  them  before 
the  eyes  of  man  ! How  mighty,  to  hold  the 
seas  in  the  hollow  of  his  hand  ! 

Within  a week  after  leaving  America, favouring 
breezes  had  borne  us  more  than  a thousand 
miles  upon  our  way.  Steering  to  the  south  and 
east,  we  daily  entered  a warmer  climate,  and 
left  farther  and  farther  behind  us  the  winter 
that  was  stealing  upon  our  friends  at  home. 
As  I suffered  very  little  from  sea-sickness,  I 
was  able  to  enjoy  the  fresh  breeze  that  filled 
our  sails  and  pressed  our  ship  through  the  white  - 
capped  waves  that  tossed  their  heads  before,  be- 
hind, and  on  every  side  of  us,  seeming  to  long  to 
enter,  and  now  and  then  succeeding  in  pitching 
their  crests  headlong  over  our  bulwarks.  Of  our 
company  of  fourteen,  some  sat  upon  the  bul- 
warks wrapped  in  their  cloaks  and  basking  in 
the  sunshine,  too  sick  to  enjoy  the  romance  of 
ocean  life ; others  walked  the  deck  for  exercise ; 
while  a few,  unequal  to  any  effort,  sought  deli- 
verance from  the  horrible  nausea  of  sea-sickness 
by  lying  quietly  on  their  backs  in  their  berths. 

Our  first  Sabbath  at  sea  was  by  no  means  a 
quiet  one.  The  weather  was  squally  and  the 

wind  high.  Our  ship  rolled  from  side  to  side 
2* 


18 


A GALE. 


in  a way  that  was  far  from  agreeable  to  voy- 
agers so  inexperienced  as  we  were.  We  had  a 
service  in  the  morning,  however,  conducted  by 
the  senior  member  of  our  company.  The  mo- 
tion of  the  ship  w^as  so  great  that  we  dispensed 
with  many  of  the  formalities  of  more  stable 
churches,  the  preacher  firmly  holding  to  an 
upright  post,  while  the  audience  braced  them- 
selves against  cleeted  chests  and  table-legs. 

That  night  we  had  our  first  experience  of  a 
gale  at  sea.  We  turned  into  our  berths,  but 
not  to  sleep.  The  roar  of  the  wind  in  the  rig- 
ging, the  furious  pitching  of  the  ship,  the  crash 
of  boxes  and  trunks,  thrown  from  their  places 
and  dashed  from  side  to  side  of  our  state-rooms, 
the  rush  and  tramp  of  men  overhead,  the  quick, 
fierce  orders  of  the  captain,  the  cries  of  the 
sailors,  and  the  swashing  of  water  as  it  rolled 
in  over  the  sides  and  down  the  deck  of  our  ship, 
conspired  to  impress  with  a feeling  of  terror  all 
\sho  were  not  quite  insensible  to  fear.  Happy 
they  who  in  such  an  hour  rejoice  to  know  that 
a Father’s  hand  controls  the  winds  and  waves, 
making  all  things  work  together  for  their  good  I 

A feAV  weeks  at  sea  made  us  feel  quite  at 
home  in  our  new  residence.  Our  ship  was  an 
ordinary  merchantman  of  six  hundred  and  fifty 


OUR  SHIP. 


19 


tons  burden.  Her  deck,  extending  from  the 
bow  to  the  stern  in  one  unbroken  level,  gave  a 
walk  of  nearly  a hundred  and  forty  feet ; but 
passengers  are  not  expected  on  ordinary  occa- 
sions to  go  forw^ard  of  the  mainmast,  so  that 
only  the  after  half  of  the  ship  was  ours.  Below, 
we  had  a series  of  little  cabins  against  each 
side  of  the  vessel,  separated  from  each  other  by 
partitions  of  Tvhite  pine,  and  a central  cabin 
common  to  all.  The  little  rooms,  appropriated 
one  to  each  family,  were  but  six  feet  six  inches 
square,  giving  just  space  enough  for  berths,  a 
trunk,  and  washstand,  both  firmly  secured. 
They  were  lighted,  each  by  a single  thick  glass 
bull’s  eye,  let  into  the  deck  overhead.  But 
j close  as  were  our  quarters,  we  were  a cheerful 
I and  happy  company.  Many  a pleasant  evening 
did  we  pass  around  our  pine  table,  and  many  a 
j pleasant  walk  did  we  have  up  and  down  the 
1 quarter  deck. 

' Our  ship  was  manned  by  a captain,  two 
I officers,  and  fourteen  men  and  boys.  The  officers 
1 live  aft  with  the  passengers ; the  men  forward 
I in  a small  cabin  in  the  bow  of  the  ship  called 
I the  forecastle.  Supreme  authority  is  vested  in 
I the  captain ; from  his  will  there  can  be  no  ap- 
! peal  at  sea.  It  is  the  sailor’s  part  to  obey. 


20 


SEA  LIFE. 


There  is  no  greater  mistake  than  to  suppose 
that  the  sailor’s  life  is  an  idle  or  an  easy  one. 
When  on  deck  he  is  always  at  work,  (except  at 
night,)  either  on  the  rigging  or  hull  of  the  ship. 
Shifting  the  sails  is  but  a fraction  of  his  duty. 
In  a long  voyage  scarcely  a rope  or  thread  is 
left  untouched.  The  wear  and  tear  of  sunshine 
and  storm  call  for  a constant  overhauling  and 
repairing.  Scraping,  scrubbing,  painting, 
tightening,  tarring,  bracing,  furling,  and  loosen- 
ing, are  continually  going  on,  and  there  is 
always  something  still  to  be  done. 

With  many-  of  the  young  there  is  a passion 
for  sea  life.  They  have  read  of  its  stirring 
scenes  of  adventure,  and  dwelt  on  its  excite- 
ments till  their  minds  are  filled  with  eagerness 
for  a sailor’s  berth.  How  many  a lad,  capti- 
vated by  the  poetic  idea  of  being  a “sailor  boy,” 
has  left  his  parents’  roof  to  seek  his  fortune  on 
the  ocean  ! And  oh  how  'wofully  are  they  dis- 
appointed ! It  sounds  w^ell ; but  wdiat  is  a 
sailor  boy,  and  what  are  his  duties  ? They  are 
as  truly  and  really  work  as  the  duties  of  the 
plough  boy.  His  duty  is  to  sw^eep  the  deck 
when  dry,  and  swab  it  when  wet ; to  feed  and 
water  the  fowls  and  hogs,  and  keep  their  pens 
clean ; to  carry,  fetch,  and  run  on  errands  be- 


ACROSS  THE  LINE. 


21 


tween  the  forecastle  and  the  cabin,  the  deck 
and  the  masthead  ; to  do  every  dirty  job,  and  be 
sworn  at,  and  called  fool  and  blockhead,  by 
captain,  mates,  and  men ; and  through  it  all  to 
be  civil  and  cheerful,  and  jump  and  run  with  a 
ready  ‘‘ay  ! ay  1 sir  !”  at  every  call. 


Jitross  tjje  piu. 

Our  forty-second  day  at  sea  found  us  cross- 
ing the  line.  To  most  of  our  company  this  was 
a new  era,  as  few  had  seen  land  or  water  south 
of  the  equator.  We  were  not  subjected,  how- 
ever, to  the  ceremonies  formerly  attendant  on  a 
first  passage  of  the  equatorial  line  at  sea;  we 
thus  escaped  the  lathering  with  grease,  and 
shaving  with  an  iron  hoop,  the  sousing  in  brine, 
and  other  penalties  which,  in  old  times,  were 
inflicted  upon  “ green  horns,”  to  the  amusement 
and  delight  of  the  “old  salts,”  who  were  wont 
to  enjoy  a short  season  of  license  on  such  occa- 
sions. 

This  practice  is  passing  into  disuse,  nor 
would  it  have  been  relished  by  our  captain,  who 
was  himself  making  his  first  India  voyage. 


22 


OCEAN  SIGHTS. 


Some  new  hand  may  have  been  told  to  stand 
by  to  push  the  line  under  the  bows  ; but  beyond 
a joke  or  two,  the  event  was  as  unmarked  as 
the  line  itself. 

We  had  by  this  time  seen  the  usual  sea  sights, 
so  important  a variety  in  life  to  those  who  for 
months  plough  the  endless  succession  of  ocean 
billows  without  a change  of  scene  or  company. 
Among  these  were  flying-fish  in  shoals ; like  glit- 
tering arrows  darting  from  the  water,  they  skim 
through  the  air  for  a hundred  yards  or  so,  and 
drop  into  the  wave  that  meets  them ; their 
enemy,  the  dolphin,  swift  as  lightning  in  the 
pursuit  of  his  prey,  arrested  by  our  vessel,  stops 
to  play  about  the  moving  island,  shows  us  his 
glittering  form,  and  perhaps  tempted  by  a rag 
dangling  from  a hook,  falls  a victim  to  his  blind 
rapacity ; and  porpoises,  round-bodied,  black, 
and  whale-like  in  form  and  nature,  come  bound- 
ing and  leaping  almost  with  the  regularity  of  a 
battalion  of  cavalry  in  ranks  of  four  or  six,  now 
curving  so  as  just  to  show  their  backs,  and  now 
springing  from  the  water  into  the  air.  These 
poor  creatures,  too,  fall  victims  to  the  hand  of 
man.  Our  captain  twice  harpooned  a porpoise, 
and  gave  us  the  privilege  of  tasting  fresh  steaks 
at  sea.  The  flesh  is  red,  ("for  the  porpoise  is  a 


SAIL  HO. 


23 


red-blooded  sea-animal  rather  than  a fish,)  and 
not  unlike  beef  in  appearance  and  in  taste. 

Quite  often  the  stirring  cry  of  ‘‘Sail  iio  !” 
called  all  hands  on  deck,  and  sent  every  eye 
glancing  over  the  waters  to  catch  a glimpse  of 
the  stranger.  Nothing  so  breaks  the  solitude 
of  the  vast  ocean,  with  its  limitless  plains  of 
tossing  water,  as  the  sight  of  fellow-travellers 
upon  its  bosom.  When  the  stranger  barque 
bears  down  upon  you,  and  the  little  birdlike 
thing,  that  in  the  distance  was  but  a speck  upon 
the  horizon,  swelling  as  it  approaches  to  a cloud 
of  canvas  overhanging  the  narrow  hull,  lies 
side  by  side  with  your  own  sea  home,  you  feel 
that  you  are  not  alone.  The  voice  of  the  com- 
mander, as  he  hails  you  with  his  bluff  “ Ship 
ahoy  ! what  ship  is  that  ?”  and  exchanges  ques- 
tion and  answer,  seems  like  the  voice  of  a friend 
or  brother.  This  intercourse,  however,  usually 
lasts  but  for  a few  moments;  and  the  two  ships, 
bowing  and  curvetting  as  they  rise  and  fall  upon 
the  waves,  go  each  upon  its  own  way,  until, 
losing  each  other  in  the  distance,  each  is  once 
more  alone  upon  the  deep. 

In  the  North  Atlantic  we  had  the  usual 
alternations  of  winds,  fair  and  foul,  blowing 
from  every  quarter  of  the  compass.  Passing 


24 


TRADE  WINDS. 


farther  south  we  entered  the  wide  belt  of  ocean 
over  which  the  north-east  trade  wind  blows. 
These  almost  unchanging  winds,  on  both  sides 
of  the  equator,  known  as  “the  trades,”  are  re- 
markable evidences  of  the  goodness  and  wisdom 
of  God.  The  beauty  of  this  arrangement  can- 
not but  strike  a thoughtful  voyager  most  deep- 
ly. Without  dwelling  upon  the  fact  that  these 
and  their  partner  winds  are  the  great  regulators 
of  airs,  clouds,  and  rains  over  the  whole  earth, 
we  cannot  but  notice  their  great  importance  to 
commerce.  Every  seaman  knows  that  for 
twelve  hundred  or  fifteen  hundred  miles  north 
of  the  line  he  may  look  for  a fresh  breeze  from 
the  north-east  during  the  whole  year ; again, 
south  of  the  equator  he  wull  have  some  two 
thousand  miles  of  ocean  in  which  a south-east 
wind  always  blows.  Often  for  two  or  three 
weeks  scarce  a sail  will  be  shifted.  The  balmi- 
ness of  the  air,  and  the  beauty  of  the  fleecy 
clouds,  make  the  trades  a most  delightful  part 
of  an  East  India  voyage. 

On  either  side  of  the  equator,  and  between 
these  two  broad  belts  of  easterly  wind,  lies  the 
region  of  calms  and  squalls.  It  was  through 
this  region  of  light  winds,  squalls,  and  calms, 
that  Columbus  made  his  slow  way  to  America, 


CALMS  AND  SQUALLS. 


25 


wnen  he  might  (had  he  known  this  arrange- 
ment of  the  air-currents)  have  sailed  dowm  on 
the  track  of  the  trade  wind.  Returning,  he 
committed  an  equal  error  by  working  his  weary 
way  to  Europe  against  this  steady  north-east 
wind.  In  the  equatorial  region  the  atmosphere — 
impelled  sometimes  in  one  direction,  sometimes 
in  another,  and  often  almost  without  motion  in 
the  equilibrium  of  a calm,  loaded  with  vapour, 
and  heated  by  a torrid  sun — oppresses  both  bodj 
and  spirit.  Drenching  showers,  gusts  of  wind, 
and  waterspouts  are  frequent.  The  latter,  in 
the  distance,  are  interesting  enough;  but  when 
too  near,  are  viewed  by  the  mariner  with  great 
dread.  A whirlwind  creating  a vacuum  in  its 
centre,  the  water  of  the  ocean  rushes  up  to  fill 
it,  while  the  cloud  above  descends  to  meet  the 
ascending  column.  It  passes  over  the  face  of 
the  ocean  with  a rotary  motion,  and  at  times 
crossing  the  track  of  a vessel,  tears  its  sails 
and  spars  to  pieces. 

The  squalls,  or  sudden  gusts  of  wind  and 
rain,  though  less  romantic  than  the  waterspout, 
are  more  useful,  as  they  afford  the  voyager  an 
opportunity  to  fill  his  empty  water-casks.  During 
a heavy  shower,  the  lee  scuppers,  by  which  the 
water  makes  its  escape,  would  be  stopped  till 


26 


EMPLOYMENTS. 


the  rain  was  ankle-deep  upon  the  deck  ; our  fat 
second  mate,  then,  coolly  seating  himself  on  the 
deck,  with  the  water  flowing  around  him,  and 
washing  the  tar  out  of  his  blue  jean  pants, 
hailed  it  up  with  a bucket  and  handed  it  to  the 
bare-footed  men  who  passed  it  to  the  water- 
cask.  Although  the  first  gush  of  the  shower 
had  been  sulfered  to  wash  the  deck  and  run  off 
by  the  scuppers,  yet,  when  our  “ fresh  water’" 
was  served  to  us  at  the  table,  there  was  a fla- 
vour of  salt,  tar,  and  various  other  elements, 
that  made  it  plainly  a different  thing  from  that 
which  is  known  as  fresh  water  on  shore.  In  a 
few  days  its  smell,  colour,  and  taste  became  so 
odious,  that  it  was  unanimously  banished  from 
our  cabin. 

Our  days  and  weeks  were  not  passed  in  idle- 
ness. Sometimes  the  motion  of  the  ship  was  so 
violent,  that  it  was  as  much  as  we  could  do  to 
hold  on  to  the  rail  and  watch  the  waves ; but 
in  ordinary  weather  we  found  a variety  of  occu- 
pations with  which  pleasantly  and  profitably  to 
till  up  our  time.  After  our  morning  devotions 
and  breakfast,  we  turned  to,  our  grammars  to 
imike  a beginning  in  the  languages  in  which  vre 
were  to  teach  the  Hindus.  The  afternoons 
were  spent  in  reading,  writing,  singing,  and 


THE  DOOE  SHUT. 


21 


\ • 

t 


[ \>alkir.g;  then  came  tea,  evening  prayers  in 
I'  our  cabin,  and  a closing  walk  on  deck. 

, Yet  we  had  one  great  trial : our  voyage  went 
I on  ; days  not  to  be  recalled  were  passing ; we 

Ifelt  that  we  were  fellow-travellers  to  eternity 
with  all  on  board ; but  we  were  permitted  to  do 
nothing  for  the  seamen.  On  Sunday  morniug 
I one-half  of  their  number — that  is,  the  watch  off 
j duty — had  the  privilege  of  attending  worship 

i with  us  in  our  cabin,  if  they  chose  to  do  so.  But 
; we  were  forbidden  to  invite  them  to  come,  or  to 
I'  speak  to  them  at  any  time,  whether  they  were 

, on  duty  or  off  duty.  Nor  were  we  permitted 

I to  have  services  on  deck,  as  is  customary  in  such 
I'  voyages.  Permission  for  only  one  of  our  num- 
I her  to  organize  a Bible  class  for  them  was  re- 
fused by  the  captain,  on  the  ground  that  it  would 
I,  produce  insubordination. 

As  we  had  every  reason  to  believe  that,  from 
the  captain  to  the  cook,  not  one  of  the  ship’s 
crew  feared  God,  we  could  not  but  grieve  that 

■i  . ^ 

i’  the  door  was  thus  shut  against  us.  Yet  we  sub- 
mitted to  the  authority  of  the'  commander  of 
; the  vessel.  One  door  he  could  not  close  against 
us,  for  “ the  eyes  of  the  Lord  are  upon  the 
righteous;  his  ears  are  open  to  their  cry.*’  To 
' him  we  could  cry,  and  no  man  hinder  us. 

I 


28 


HIGH  LATITUDES. 


|iglj 

Our  sliip  pressed  on  in  her  southward  course, 
battling  with  wind  and  wave,  until  the  equator 
had  been  left  two  thousand  miles  behind  us. 
We  had  now  made  southing  enough,  and  turn- 
ing eastward,  varied  our  course  but  little  for 
four  thousand  miles.  The  most  southern  point 
of  Africa  was  far  to  the  north  of  us,  and  there 
■was  no  land  to  stop  our  progress  to  the  east. 

With  the  tropics  we  had  left  tropical  heat 
and  languor,  and  in  these  higher  latitudes  found 
cool  air,  high  winds,  and  rough  seas.  We  were 
again  glad  to  be  clothed  warmly,  and  to  walk 
the  deck  briskly,  wrapped  in  coat  and  cloak. 
This  seemed  appropriate  to  December  and  the 
Christmas  holidays ; but  it  must  be  borne  in 
mind  that  we  were  in  the  southern  hemisphere, 
where  December  and  January  are  midsummer 
months,  and  July  and  August  winter  months. 
We  were  really  experiencing  a summer  in  the 
south  temperate  zone,  in  a latitude  correspond- 
ing to  that  of  South  Carolina,  or  Gibraltar,  in 
the  north.  These  seas,  however,  some  hun- 
dreds of  miles  to  the  south  of  the  Cape  of  Good 


• OFF  THE  CAPE. 


29 


Hope,  are  cool,  if  not  cold,  in  summer  as  well 
as  in  winter. 

The  wind  in  these  latitudes  generally  blows 
freshly  from  the  west ; hence  those  who  would 
go  to  the  east  give  the  Cape  a wide  berth,  and 
favoured  by  these  west  winds  sail  rapidly  on 
their  course.  The  rough  seas  we  here  meet 
are,  to  those  sensitive  to  sea-sickness,  a draw- 
back from  the  satisfaction  of  rapid  progress. 
But  the  hardy  seaman  thinks  not  of  this.  As 
he  looks  aloft  at  the  swelling  canvas  filled  by 
a favouring  breeze,  with  every  backstay,  brace, 
and  sheet  strained  to  its  utmost  tension,  and 
glances  over  the  side  at  the  foaming  waters 
through  which  his  vessel  ploughs  her  way,  a 
smile  steals  over  the  most  grim  countenance, 
while  its  owner  speculates  as  to  how  many  knots 
she  makes  an  hour,  and  how  many  degrees  of 
longitude  she  wdll  have  passed  when  the  daily 
reckoning  is  cast  at  noon. 

Our  captain  seemed  ill  at  ease.  At  times  he 
was  cross-grained  and  surly  ; but  these  “ spank- 
ing breezes”  that  furled  our  royals,  and  sent  us 
foaming  through  the  waters  with  bending  masts 
and  snapping  cordage,  often  charmed  the  evil 
spirit  away  ; they  were  as  David’s  harp  to  the 
uneasy  soul  of  Saul. 


30 


A STORMY  CHRISTMAS. 


Christmas  week  was  a stormy  one.  We  now 
had  an  opportunity  to  see  the  ocean  in  its  an- 
grier moods.  On  December  23d,  we  were 
running  at  our  greatest  speed  before  a fresh 
breeze ; the  ship,  a pyramid  of  canvas,  dashed 
proudly  through  the  water.  The  wind  increas- 
ing, the  captain  furled  three  studding-sails,  and 
went  below  to  breakfast.  Before  the  meal  was 
over,  a wave  came  rolling  in  at  our  stern-win- 
dows, flooding  the  cabin,  and  at  the  same  in- 
stant, a boom,  unable  to  bear  the  strain,  snapped 
asunder,  one  fragment  dropping  into  the  sea. 
The  lighter  sails  were  soon  got  in,  but  still 
every  thing  creaked  and  strained.  The  flying- 
jib  was  then  furled,  and  the  spanker  brailed 
up;  the  fore  topgallant-sail,  main  royal,  and 
main  topgallant-sails  soon  followed.  Still  the 
wind  was  not  satisfied ; order  followed  order ; 
the  courses  were  got  in ; the  sailors  rushed 
aloft,  and  lying  out  upon  the  yards,  took  reef 
after  reef  in  the  top-sails,  until  at  noon  we  were 
dashing  ahead  with  a few  narrow  strips  of 
canvas  stretched  to  the  gale,  and  the  waves 
tossing  us  on  their  broad  brawny  backs,  or 
flinging  over  us  their  foaming  tops. 

During  the  whole  day  an  India-bound  ship 
was  in  full  view,  keeping  pace  with  all  our 


GALES  AND  SEAS. 


31 


movements.  In  the  heaving  sea,  she  rolled  and 
righted,  and  rolled  and  righted,  and  rolled 
again,  while  the  brave  seamen,  cheeriest  when 
work  is  hardest  and  danger  greatest,  were 
stripping  her  of  her  white  vesture.  At  last 
she  was  like  ourselves,  stripped  and  girt  for 
the  battle  with  wind  and  wave.  It  was  a gal- 
lant and  a goodly  sight. 

Evening  came,  but  not  the  still  quiet  of  the 
closing  day  on  shore.  The  bulkheads  and  par- 
titions creaked  and  groaned  as  if  a thousand  tor- 
tured spirits  were  writhing  in  their  close  seams ; 
the  ship  leaped  as  though  smitten  by  rolling 
hills,  and  then  pitched  into  yawning  gulfs.  The 
wind  whistled  through  the  cordage  and  roared 
around  the  sturdy  masts,  while  the  dash  of 
waters  upon  the  deck  added  to  this  dismal 
concert. 

I had  often  wished  to  see  the  ocean  in  a 
rage,  but  now  felt  nearly  satisfied ; a few  days 
later,  when,  in  a much  fiercer  gale,  the  ship  was 
hove-to,  unable  to  run  on  account  of  the  vio- 
lence of  the  sea,  and  rolling  her  yards  and  bul- 
warks into  the  waves,  I should  have  felt  well 
content  if  I were  never  to  see  a wave  again. 
The  driving  rain  and  fierce  winds,  that  seemed 
rearing  mountain  masses  from  the  ocean,  and 


32 


GALES  AND  SEAS. 


hurlincr  them  with  intense  malignity  at  us,  drove 
us  from  the  deck  to  the  cabin.  Here  the  only 
practicable  employment  was  holding  on  to  some 
fixed  object. 

At  night  it  seemed  still  worse,  for  the  vio- 
lent rolling  of  the  ship  loosened  all  things 
moveable,  sending  them  rushing  across  the 
cabins.  The  noise  beggared  description. 
You  might  have  imagined  that  all  things  had 
long  since  gone  to  destruction ; but  still  the 
crash  and  clatter  went  on.  At  one  time  the 
steward’s  pantry-door  was  jerked  open,  and  out 
flew  a cheese,  a keg  of  pickles,  and  other 
articles ; wdth  the  next  roll  of  the  ship,  back 
they  went,  entering  our  room,  and  tearing  down 
our  curtain ; another  roll,  and  they  are  off 
again,  and  so  on,  till  captured  and  secured  by 
the  poor  distracted  steward.  Our  captain  felt 
this  weather  sorely  ; angry  with  the  winds,  the 
waves,  and  all  about  him,  he  chafed,  and  fret- 
ted, and  scolded,  and  swore.  A stranger  to 
the  wellspring  of  peace,  he  attributed  his  un- 
happiness to  his  situation,  rather  than  to  its  pro- 
per source — his  want  of  trust  in  God.  Discon- 
tented and  grumbling,  he  declared  that  he  would 
“ buy  a monkey,  and  turn  music-grinder,”  if  ever 
he  got  to  America  again,  rather  than  go  to  sea. 


DAY  DAWNING. 


33 


But  day  dawned,  and  with  it  brighter  scenes. 
The  wind  had  abated,  and  the  sea,  though  still 
high,  was  not  so  violent  as  to  forbid  our  enjoy- 
ing its  grandeur  and  sympathizing  with  the 
little  storm-petrels  that  joyously  skimmed  its 
surface,  or  admiring  the  majestic  albatross, 
soaring  around  us  with  its  sail-like  wings 
(twelve  feet  from  tip  to  tip)  spread  to  the  wind,  or 
settling  in  easy  repose  upon  the  tossing  waves. 

About  this  time  we  began  to  see  some  signs  of 
encouragement  to  persevere  in  prayer  and  efforts 
to  benefit  our  fellow-voyagers.  The  captain, 
though  often  harsh  and  discontented,  frequently 
came  to  our  religious  services.  He  was  evidently 
ill  at  ease.  A copy  of  Pilgrim’s  Progress,  which 
had  been  lent  him,  was  often  in  his  hands ; and 
his  Bible  was  not  unread.  One  of  the  crew 
also,  (an  English  lad  of  respectable  and  pious 
parentage,)  was  very  seriously  impressed  with 
divine  things.  He  told  our  doctor,  who  daily 
went  to  the  forecastle  to  visit  a poor  sick  sailor, 
that  he  had  resolved  to  be  a Christian. 

One  Sunday  evening,  when  George  was  at 
the  wheel,  (by  which  the  rudder  is  turned,  and 
the  ship  guided,)  the  ladies  seated  near  him 
commenced  singing  hymns.  They  were  singing, 
“ Guide  me,  0 thou  great  Jehovah  I” 


34 


NEW  YEAR. 


when  suddenly  he  began  to  turn  the  wheel  ra- 
pidly to  bring  the  ship  up  to  her  course,  from 
which  she  had  slid  off  while  his  attention  was 
diverted  by  the  hymn.  This  brought  a rough 
reproof  from  the  captain.  The  poor  boy’s 
heart  was  full.  Darkness  had  come  on,  but  as 
he  stood  silent  at  his  post,  with  his  eye  upon 
the  compass,  we  could  follow  the  motion  of  his 
hand  as  with  its  brown  back,  from  time  to  time, 
he  brushed  away  the  falling  tear. 

New-Year’s  day  rose  fair  and  lovely.  The 
waters,  so  lately  tossed  in  all  the  fury  of  the 
storm,  now  sparkled  gayly  in  the  bright  sun- 
light. It  was  the  day  set  apart  by  many  Chris- 
tians in  America  for  prayers  for  the  conversion 
of  the  world  to  Christ,  and  we  resolved  to  unite 
our  supplications  to  theirs.  W ell  might  we  turn 
to  God  for  aid,  when,  after  eighty-three  days 
at  sea,  the  forecastle  was  still  closed  against 
us,  and  so  little  had  been  done  for  the  precious 
'souls  sailing  with  us  in  that  little  barque  over 
the  sea  of  life  to  the  eternal  world.  It  proved 
a solemn  and  a profitable  day. 

A new  year  was  opening  upon  us,  and,  with 
it,  new  events.  The  next  Sunday,  the  first 
Sabbath  of  the  year,  was  a marked  one  in  our 
little  com.munity.  A solemn  stillness  rested  on 


THE  SABBATH. 


35 


all  tilings.  Even  the  winds  and  waves  seemed 
to  respond  to  our  morning  song — 

“Welcome,  sweet  day  of  rest 
Tliat  saw  the  Lord  arise!’’ 

In  the  afternoon  our  services  had  commenced, 
when  the  captain  came  in  and  took  his  arm- 
chair in  the  corner.  The  sermon  was  full  of 
plain  earnest  truths ; and  when,  at  its  close, 
the  speaker  called  upon  a brother  missionary 
to  add  a word  of  exhortation,  all  felt  that  it 
was  a solemn  season.  The  truth  was  plainly 
brought  home  to  all,  that  no  effo7't  was  needed 
to  ruin  the  soul  of  man ; that  he  was  on  the 
road  to  death ; and  that  to  make  his  destruction 
sure,  it  was  only  needful  that  he  should  do 
nothing.  A ship  is  under  sail,  the  wind  blows 
fresh,  and  she  is  bearing  down  upon  a rock : 
let  her  alone,  and  her  destruction  is  certain. 
Or  a squall  suddenly  arises : let  her  alone, 
shorten  no  sail,  do  not  put  the  vessel  before  the 
wind,  and  no  effort  is  needed  to  insure  her 
ruin.  Or  she  springs  a leak : the  water  gains 
upon  her ; only  do  nothing,  and  she  will  soon 
sink  to  the  bottom  of  the  sea,  and  carry  with 
her  to  destruction  her  rich  freight  of  souls.  So, 
sinner,  is  it  wdth  you.  Do  nothing,  and  your 


36 


THE  DOOR  OPENED. 


ruin  is  as  certain  as  it  is  fearful.  Hell  gapes 
for  you,  and  if  you  turn  not,  you  are  lost ! 

The  captain’s  uneasiness  was  excessive.  He 
could  not  sit  still.  His  handkerchief  was  con- 
stantly in  his  hands  or  at  his  eyes.  In  the 
evening,  a tract  headed,  ‘‘The  door  was  shut,” 
which  was  given  to  him,  seemed  to  affect  him 
deeply. 

The  following  Saturday  we  were  called  to- 
gether by  one  of  our  number  to  read  a note,  put 
into  his  hands  by  the  steward.  It  was  from  the 
captain,  and  ran  as  follows: — 

“ Dear  Sir  : — In  the  early  part  of  the  voy- 
age, you  asked  my  permission  to  go  into  the 
forecastle  and  talk  with  the  seamen.  Permis- 
sion was  then  refused  you.  It  is  to  be  hoped 
that  three-fourths  of  the  voyage  is  past ; and 
as  it  is  never  too  late  to  do  good,  you  now  have 
my  free  permission,  for  yourself  and  the  other 
servants  of  God  in  your  company,  to  visit  the 
seamen  in  the  forecastle,  to  warn  them  to  flee 
from  the  wrath  of  God,  and  to  seek  their  souls’ 
salvation  through  the  intercession  of  the  Lord 
Jesus.  As  the  men  are  in  the  habit  of  sleeping 
on  deck  in  the  night,  I think  the  watch  off  duty 
could  spare  an  hour  in  the  morning  to  be  in- 


THE  DOOR  OPENED. 


37 


structed  in  the  way  of  everlasting  life.  If  you 
are  received  by  the  men,  you  can  arrange  with 
them  on  the  hour  of  your  visits.  Your  visits 
must  be  with  the  watch  below,  and  not  interfere- 
Avith  ship’s  duty. 

“Wishing  you  success  in  all  your  labours,. 

I remain,  very  respectfully. 

Yours,  &c.” 

How  could  we  but  exclaim — “What  hath- 
God  wrought !”  Those  only  could  appreciate  our 
feelings  of  joy  and  wonder,  who  had  been  like- 
ns shut  up  Avith  an  isolated  company  of  their 
fellow-beings,  within  the  narrow  limits  of  a>- 
merchantman  for  near  a hundred  days.  What 
could  more  plainly  show  the  poAver  of  God  over- 
the  hearts  of  men  ! If  ypu  Avould  knoAv  our 
emotions,  Av^hen,  after  this  first  visit  to  the  fore- 
castle, tAvo  of  our  number  reported  that  they 
were  gladly  received  by  the  men,  read,  as  Ave 
did,  the  126th  Psalm  : — 

“ When  the  Lord  turned  again  the  captivity, 
of  Zion,  we  Avere  like  them  that  dream.  Th'en 
Avas  our' mouth  filled  AAuth  laughter,  and  our 
tongue  Avith  singing  : then  said  they  among  the 
heathen,  The  Lord  hath  done  great  things  for 
them.  The  Lord  hath  done  great  things  for 

4 


38 


JOYFUL  DAYS. 


'US  : whereof  we  are  glad.  Turn  again  our  cap- 
tivity, 0 Lord,  as  the  streams  in  the  south. 
'They  that  sow  in  tears,  shall  reap  in  joy.  He 
that  goeth  forth  and  weepeth,  bearing  precious 
seed,  shall  doubtless  come  again  with  rejoicing, 
bringing  his  sheaves  with  him.” 


The  following  Sabbath  vras  a joyful  day  with 
us.  Our  morning  Bible-class,  which  we  held 
-as  usual  among  ourselves,  was  pleasant  and 
profitable,  and  our  afternoon  sermon  very  so- 
lemn. In  consequence  of  a special  invitation^ 
•five  men  were  present,  who,  for  eight  weeks 
past,  had  not  walked  the  length  of  the  deck  to 
attend  public  worship.  The  captain  listened 
eagerly,  and  with  a visible  agitation ; after- 
ward he  read  attentively  in  ‘‘  Doddridge’s 
lilise  and  Progress  of  Religion  in  the  Soul.” 
Strange  to  say,  up  to  this  time  he  had  sup- 
.posed  his  concern  of  mind  to  be  known  only  to 
'himself;  but  the  change  in  his  bearing  had 
ibeen  for  some  days  too  great  to  pass  unnoticed. 
He  was  serious  in  his  deportment,  and  kind 


A BURDENED  SOUL. 


39 


both  to  passengers  and  sailors,  though  he  had 
been  greatly  tried  by  the  behaviour  of  some 
of  the  crew.  At  our  evening  prayers  he  was 
regular  in  his  attendance.  It  was  evident  that  he 
was  burdened  with  a sense  of  sin  and  misery. 
He  also  evinced  much  interest  in  what  was 
being  done  for  the  crew.  In  a conversation 
with  one  of  his  passengers,  he  requested  that 
“ old  Bob,”  a poor  Greek  sailor,  who  had  long 
been  ill,  might  have  such  instruction  as  he 
needed.  The  missionary  took  occasion  to  urge 
upon  him  the  duty  and  privilege  of  immediate 
trust  in  Christ  as  a Saviour.  The  Spirit  of 
God  was  striving  with  him,  and  we  feared  that 
if  he  cast  off  these  solemn  impressions,  he  would 
be  left  to  go  on  and  perish  in  his  sins. 

We  were  now  on  our  hundredth  day  at  sea. 
Its  evening  was  bright  and  beautiful,  and  our 
ship  dashed  nobly  through  the  water.  The 
captain. was  seated  on  the  ship’s  rail  when  I 
came  on  deck.  He  soon  came  over  to  the  side 
which  I was  pacing,  and  taking  a seat,  said 
that  he  would  like  to  speak  with  me  when  I 
had  done  walking.  After  a turn  or  two,  I took 
my  seat  upon  the  rail  beside  him.  He  gazed 
for  a few  moments  at  the  glittering  w^aters ; 
then  turning  to  me,  said,  “ I have  news  to  teU 


40 


A SINNER  SAVED. 


that  you  will  he  glad  to  hear ; I have  the  as- 
surance that  I can  say^  I know  that  my  Re- 
deemer livethR  I could  but  grasp  his  hand 
and  say,  ‘‘  Good  news,  indeed ! This  is  the 
Lord’s  doing;  it  is  marvellous  in  our  eyes.” 

The  conversation  of  the  morning  with  our 
companion  had  deeply  impressed  him,  and  he 
went  to  his  state-room  to  pray.  But  here  arose 
a struggle — should  he  go  down  upon  his  knees 
and  pray  ! His  pride  revolted  from  it ; he 
Avould  stand  and  pray.  He  did  so,  hut  it  was 
of  no  avail,  for  he  knew  that  he  had  not  hum- 
bled himself  before  God.  A fierce  struggle 
arose  in  his  breast-  It  was  the  strong  man 
armed  keeping  his  goods.  Satan  was  loath  to 
leave  his  seat.  But  a stronger  than  he  had 
come  to  demand  entrance.  The  poor  sinner 
felt  that  he  must  yield  or  perish  ; that  this  was 
the  turning-point  in  his  history ; that  he  must 
go  down  upon  his  knees  and  cry  for  forgive- 
ness, or  be  lost.  The  Spirit  of  God  triumphed  ! 
The  proud  knees  were  bowed,  the  hard  heart 
melted  into  penitency.  Angels  rejoiced,  for  a 
sinner  had  repented.  His  burden  was  gone, 
and  his  heart  went  up  in  praise  and.  thanks- 
giving to  God. 

I cannot  repeat  all  that  he  said;  but,  among 


A SINNER  SAVED. 


41 


other  things,  he  mentioned  that  after  dinner  he 
had  gone  to  his  room  -with  the  intention  of 
lying  down  to  sleep,  as  he  had  a headache.  He 
did  not  sleep,  however ; the  thoughts  of  his 
heart  ascended  to  God,  and  he  felt  a happiness 
he  had  never  known  before.  It  seemed  as*  if 
he  could  almost  see  the  light  of  his  Saviour’s 
countenance,  and  he  thought  that  should  he  in 
a moment  be  taken  to  heaven,  he  still  would 
long  to  see  other  souls  saved.  “Yes,”  he  con- 
tinued, “ the  souls  of  those  men  on  board  whom 

I have  cursed  in  my  heart  and  wished ” 

but  the  sentence  was  not  ended.  He  said  that 
he  had  determined  “ to  acknowledge  Christ 
before  men  that  day,”  and  had  intended  to  do 
so  at  evening  prayers,  but  his  heart  failed  him. 

After  a long  conversation  I w^ent  below ; and, 
with  the  captain’s  permission,  collecting  our 
company  from  their  state-rooms,  (for  the  hour 
was  now  late,)  made  known  to  them  these  glad 
tidings.  it  was  an  exciting  moment,  for 
our  anxiety  had  been  most  intense.  Some 
smiled,  some  wept,  some  wondered;  but  all  re- 
joiced, while,  uniting  in  prayer,  we  gave  glory 
to  God.  The  next  day  had  been  set  apart  as  a 
day  of  fasting  and  special  prayer  for  our  cap- 
tain ; but,  having  experienced  the  fulfilment  of 


42 


THE  FORECASTLE. 


the  promise,  “ Before  they  call  I will  answer 

them,'’  Ave  resolved  to  employ  it  as  a day  of 

thanks^ivins^. 
o o 

This  was  the  day  of  my  first  visit  to  the  ship’s 
forecastle.  Entering  by  a narrow  hatcliAvay, 
with  a sliding  door,  and  descending  a few  steep 
steps,  I found  myself  in  a close  little  room  in 
the  boAv  of  the  A’essel.  In  shape,  it  Avas  semi- 
circular, AA'ith  nine  berths  against  the  AA  all,  (only 
half  as  many  berths  are  needed  as  there  are 
men,  since  one  watch  is  always  on  deck,)  and 
over  against  the  berths  were  the  sailors’  chests, 
Avhich  also  served  for  seats.  On  entering,  I aa’us 
Avarmly  inA'ited  to  take  a seat,  “ such  as  it  AA’as,” 
on  one  of  the  chests.  At  first  the  dim  lis^ht 
admitted  by  the  doorAvay,  made  still  more  dim 
by  clouds  of  tobacco-smoke,  Avrapped  the  scene 
in  a misty  twilight.  Gradually  the  shape 
of  the  forecastle,  and  the  employments  of  the 
men,  became  more  distinct.  On  my  right  was 
seated  Aleck,  an  American,  very  ignorant  and 
A’ery  depraved,  the  Avorst  man  in  the  ship ; he 
AA’as  busy  with  his  thread  and  needle,  repairing 
the  damages  of  the  last  squall,  and  saluted  me 
heartily.  Next  AAas  George,  a tall  Italian, 
swarthy  and  black-eyed,  Avho  rolled  his  long 
body  out  of  a berth  as  a mark  of  respect  to  the 


THE  FOllECASTLE. 


43 


visitor.  Beside  him  was  Irish  Jack,  a lively, 
active  fellow,  but  now  in  disgrace  for  insolence 
to  the  first  mate.  On  my  left  sat  Andrew  the 
Swede,  ahvays  tidy  and  clean,  gravely  smoking 
his  pipe.  Boy  George,  old  Bob  the  Greek, 
with  Irish  Jimmy,  completed  the  watch — a 
motley  group  of  seven  men  of  five  different  na- 
tions. And  yet,  with  much  wickedness,  pro- 
faneness and  recklessness,  there  was  so  much 
of  the  whole-souled  frankness  of  the  sailor,  that 
they  were  a most  interesting  company.  My 
proposal  to  spend  an  hour  with  them  every 
other  morning,  when  they  would  haxe  the 
watch  below,”  was  accepted  with  a hearty 
“ Yes,  sir  !”  from  them  all. 

Sunday  came,  and  its  first  sound  betokened 
the  change  that  had  taken  place.  It  was  a 
broom  sweeping  the  deck;  there  was  to  be  no 
deck-washing  to-day.  For  the  first  time  on 
the  voyage  the  previous  afternoon  had  been 
given  to  both  watches,  that  they  might  prepare 
for  the  Sabbath,  and  have  no  work  to  do  upon 
that  holy  day.  After  spending  an  hour  with 
the  crew’  in  the  forecastle,  I returned  to  the 
cabin,  leaving  almost  the  whole  crew  as  quietly 
engaged  wdth  their  tracts  and  books  as  if  in  a 
Sunday-school.  In  the  cabin,  the  usual  Bible- 


44 


BEHOLD  HE  PRAYETH. 


class  had  resolved  itself  into  a prayer-meeting; 
and  there,  in  his  arm-chair,  sat  our  captain. 
Two  or  three  had  spoken  or  led  in  prayer,  when, 
suddenly  and  unexpectedly,  his  voice  was  heard 
in  broken  tones  of  earnest  supplication.  It  was 
deeply  affecting  to  see  the  proud  man  humbled 
and  become  as  a little  child.  He  praised  God 
for  his  mercy,  besought  the  forgiveness  of  his 
sins,  and  prayed  that  all  on  board  might  fear 
God.  Nor  was  his  confession  general;  it  was 
notour  sins,  but  ‘‘my  sins,”  that  he  confessed 
and  bewailed. 

Permission  to  have  public  worship  on  deck, 
wdiich  had  been  heretofore  stea'dily  refused,  was 
now^  given  unasked,  and  no  one  was  so  busy  as 
our  captain  in  preparing  suitable  accommoda- 
tions. Both  w^atches  w^ere  invited  to  attend, 
and  three  only  (all  foreigners)  were  absent. 
The  men,  with  the  officers  and  passengers,  were 
seated  about  the  preacher,  and  earnestly  lis- 
tened to  the  word  of  God;  while  the  helmsman 
stood  reverently  at  his  post  with  his  head  un- 
covered during  the  whole  service.  Rarely  have 
I been  one  ,of  so  solemn  an  assembly.  The 
sermon  was  on  the  folly  of  delaying  repentance, 
from  -the  text,  “Oh  that  they  were  wise,  that 
they  understood  this,  that  they  w'ould  consider 


THE  INDIAN  OCEAN. 


45 


their  latter  end  !”  It  seemed  to  sink  into  the 
hearts  of  the  hearers.  One  poor  fellow,  deeply 
burdened  with  sin,  w'as  unable  to  restrain  his 
emotions,  and  our  captain  wept  often.  Before 
long,  the  young  man  alluded  to  had  learned  to 
look  to  God  his  Saviour,  and  rejoice  in  him. 


at  Bm. 

Our  voyage  was  now  drawing  to  a close.  We 
had  passed  far  to  the  east  of  the  Cape  of  Good 
Hope,  and  turning  northward,  entered  the 
tropics.  Warm  clothing  was  laid  aside,  and 
fresh  air  and  shelter  from  the  burning  sun 
eagerly  sought.  The  experience  of  the  torrid 
zone  in  the  Atlantic  was  repeated  in  the  Indian 
Ocean,  and  we  again  had  the  alternations  of 
light  winds,  calms,  and  squalls. 

But  though  these  external  circumstances 
were  the  same,  how  changed  a place  "was  our 
ship ! It  seemed  to  be  a new  world,  and  our 
life  a new  life.  This  impressed  me,  especially 
at  the  close  of  the  second  Sabbath  after  the 
great  change  in  our  captain.  It  was  a brilliant 
evening.  The  planet  Jupiter  was  shining 


46 


PRAYERS  FORWARD. 


brightly  in  the  east,  and  Venus  as  brightly  over 
against  it  in  the  west,  while  immediately  over- 
head the  moon  rode  among  silvery  clouds,  pour- 
ing a flood  of  mellow  light  on  the  gently-rippled 
waves.  The  missionary  passengers  were  seated 
here  and  there,  or  walked  the  deck ; the  cap- 
tain was  stretched  upon  the  ship’s  rail,  with  his 
Bible  in  his  hand.  In  the  forepart  of  the  ves- 
sel the  crew  were  grouped  around  two  of  our 
company — it  was  evening  prayers  forward.  The 
two  gentlemen  were  seated  on  camp-stools.  At 
their  left  hand,  on  a spar  lashed  to  the  deck, 
sat  the  poor  Greek,  whose  daily  wasting 
frame  was  a living  sermon,  the  Spanish  sailor, 
the  Scotchman,  the  Italian,  the  Swede ; before 
them  an  American  boy ; on  their  right  the  rest 
of  the  crew.  All  were  eagerly  listening.  From 
the  after-part  of  the  ship,  I could  see  in  the 
soft  twilight  the  gestures  of  the  speaker,  as, 
with  his  Testament  in  his  left  hand,  he  pointed 
with  his  right  to  heaven.  I quietly  drew  near 
and  heard  the  words,  “ Behold,  I stand  at  the 
door  and  knock ; if  any  man  hear  my  voice 
and  open  unto  me,  I Avill  come  in  and  sup  with 
him  and  he  Avith  me.’' 

Our  days  noAv  passed  more  SAviftly  than  Ave 
wished.  We  felt  loath  to  leave  the  labours  just 


OLD  BOB. 


47 


begun,  and  to  lose  the  companionship  of  our 
captain,  now  a friend  and  brother.  Some  of 
the  men  also  seemed  impressed;  and  we  would 
willingly  have  prolonged  our  voyage  to  water 
the  seed  that  had  been  sown,  but  the  end  of 
our  ocean  journey  was  at  hand.  The  end  of 
life’s  way  was  more  near  at  hand  to  one  of  our 
fellow-voyagers  ; it  was  the  Greek  sailor,  ‘‘  Old 
Bob,”  as  he  was  always  called,  a weather- 
beaten, sun-burnt  tar,  some  fifty  years  of  age. 
His  features  were  those  of  the  Greek,  and  his 
costume  had  something  of  the  air  of  his  nation. 
The  sailor’s  life  is  a hard  one,  and  he  was  a 
broken-down  old  man,  though  far  short  of  three- 
score years  and  ten.  We  had  been  but  a few 
days  at  sea  when  he  became  sick,  and  he  never 
returned  to  his  duty.  During  the  ’ latter  part 
of  the  voyage  his  breathing  was  most  painful, 
and  so  violent  as  to  be  heard  all  over  the  ship ; 
his  limbs  were  swollen  and  diseased.  The  cap- 
tain, whose  heart  was  now  full  of  love  to  all 
about  him,  lent  him  his  arm-chair,  and  in  this 
the  poor  man  sat  groaning  and  panting  for 
breath  day  and  night.  When  conversed  with, 
at  first,  he  showed  some  emotion,  but  latterly 
all  feeling  seemed  to  have  left  him.  Kindness 
and  attention  were  repaid  by  discontent  and 


48 


DEATH  AT  SEA. 


cursing.  At  times  he  would  drop  asleep,  and 
ceasing  to  think  of  his  breath,  would  awake 
suffocating,  and  break  the  silence  of  night  with 
the  most  awful  outcries.  Seated  in  the  arm- 
chair,  on  our  last  Saturday  at  sea,  he  died.  His 
groans  in  this  world  will  be  heard  no  more ; 
but  wdiere,  oh  where,  is  his  soul  ? 

The  Sabbath  morning  broke  calm  and  peace- 
ful. At  an  early  hour  the  body  of  the  poor 
Greek  was  brought  to  the  ship’s  gangway  for 
burial.  The  corpse,  sewed  in  a canvas  wind- 
ing-sheet, with  weights  attached  to  the  feet, 
was  laid  on  a plank  at  the  open  port.  Every 
soul  on  board  was  present.  Amid  a solemn 
silence,  a hymn  was  sung.  The  oldest  of  the 
missionary  band,  having  read  select  portions 
from  the  Scriptures,  and  led  in  prayer,  made  a 
solemn  address  to  the  living ; again  he  read 
from  the  Scriptures,  and  at  a fitting  moment 
the  plank  was  raised,  and  the  body  launched 
into  the  deep.  With  a heavy  splash  it  fell  upon 
the  water ; there  was  a gurgling  ; a few  bubbles 
rose  and  broke,  and  once  more  all  was  still  as 
death. 

The  men  resumed  their  seats,  and  listened 
with  earnest  solemnity  to  a brief  address  from 
another,  calling  upon  them  to  prepare  to  meet 


DEATH  AT  SEA. 


49 


their  God.  We  had  preached  often ; but  upon 
this  last  Sabbath  of  our  voyage  God  was  speak- 
ing to  all  in  a manner  that  could  not  be  mis- 
understood. 

[Note. — Time  proved  the  conversion  of  our  captain  to  have 
been  no  temporary  excitement,  but  a true  work  of  the  Spi- 
rit of  God.  About  a year  after  the  departure  of  our  good 

ship  B from  Madras,  the  same  vessel,  with  the  same 

commander,  again  furled  her  sails,  and  dropped  her  anchor 
in  the  roads.  Hardly  had  the  anchor  touched  bottom  be- 
fore our  friend  was  on  shore,  and  making  his  way  toward 
the  house  of  his  missionary  passengers.  The  warmth  of 
his  greeting  showed  that  his  heart  was  true.  He  had 
grown  in  grace,  and  was  full  of  the  deepest  interest  in  our 
work  among  the  heathen.  The  native  Christians  looked 
with  astonishment  upon  a godly  captain  cheering  them  iu 
their  efforts  to  follow  Christ,  and  he  with  delight  upon  con- 
verts from  the  idolatry  of  their  nation.  Upon  his  former 
arrival  he  had  Deceived  from  his  wife  a letter  of  congratula- 
tion upon  his  being  rid  of  the  missionaries,  who,  she  knew, 
would  be  a source  of  great  annoyance  to  him.  During  this 
visit  he  heard  from  her,  that  she  also  had  resolved  to  serve 
the  Lord,  and  with  him  travel  the  road  to  heaven.  Again 
be  left  us,  and  again  a third  year  found  him  in  Madras, 
still  growing  in  grace,  and  delighting  in  the  society  of 
Christian  friends.  Again  he  returned  to  India,  but  not  to 
go  again  to  his  earthly  home.  He  was  cut  down  by  cholera 
in  Calcutta,  and  has  gone,  we  cannot  doubt,  to  be  with 
Him  whom,  not  having  seen,  he  loved. 


5 


50 


LAND  HO. 


licr! 

W /o 

“ Have  a man  aloft  to  look  out  for  land,” 
cries  the  captain.  For  more  than  eighteen 
weeks  had  we  been  at  sea,  but,  by  the  myste- 
rious agency  of  a timepiece  and  sextant,  we 
knew  that  land  was  just  before  us.  The  order 
was  gladly  obeyed;  and  soon,  “Land  ho!” 
comes  from  the  masthead,  and  “ Land  ho ! 
land  ho  I”  resounds  through  the  ship.  “ Where 
away?”  cries  the  captain. 

“ On  the  lee  bow,”  is  the  reply. 

It  could  not  be  seen  from  the  deck ; but 
mounting  the  mainmast,  I caught  sight  of  the 
blue  hills  of  India.  Yes  ! India  1 India  ! was 
before  my  eyes.  My  heart  throbbed,  and  my 
soul  was  lifted  up  to  God  with  an  earnest  de- 
sire to  devote  myself  to  his  service  in  this  dark 
land.  Soon  the  shore  was  visible  from  the 
deck,  and  all  feasted  their  eyes  with  the  sight. 
The  hills  were  the  “high  hills  of  Sadras,”  but 
thirty  miles  south  of  our  desired  haven.  The 
deep-sea  line  was  got  out,  and  the  lead  cast ; 
we  were  in  forty  fathoms  water.  The  shore 
grew  more  and  more  distinct,  until,  with  de- 


p.  51. 


Madras  Catamaran, 


HINDU  CRAFT. 


51 


light,  we  saw  trees  rising  upon  the  distant 
horizon.  Every  moment  brought  new  excite- 
ments. Now  a native  vessel  is  bearing  down 
upon  us  with  its  coarse  black  sail  surmounting  its 
primitive  hull ; the  vessel  looking  as  heathenish 
as  its  crew.  Soon  the  cry  of  “ boats”  is  raised ; 
they  are  the  catamaran%  of  the  Coromandel 
coast ; one  is  just  before  us.  It  is  manned  by 
three  Hindus,  who  stand  or  kneel,  and  ply  their 
paddles  now  on  this  side,  now  on  that,  with  great 
rapidity  and  skill.  Their  barque  is  composed 
of  five  untrimmed  logs  lashed  together,  (cata- 
maran means  “tied  trees,”)  and  is  sunk  to  the 
level  of  the  water  by  their  weight,  so  that  at  a 
little  distance,  you  might  imagine  the  boatmen 
to  be  walking  on  the  sea.  No  matter  how  high 
the  waves,  when  all  other  boats  are  worthless, 
the  fisherman  fearlessly  launches  his  catamaran, 
and  ventures  out  to  sea. 

Our  visitors  (for  they  boarded  us  to  sell  us 
fish)  were  dressed  in  a strip  of  cotton  cloth 
about  their  loins,  and  a peaked  and  brimless 
hat  of  palm-leaf;  one  of  them  was  more  fully 
dressed,  having  on  a woollen  jacket,  procured 
from  some  ship.  As  they  clambered  up  tlie 
ship’s  side,  almost  naked,  with  their  black 
bodies  glistening  in  the  sun,  and  jabbering  in 


52 


AT  ANCHOR. 


an  unknown  tongue,  with  squeaking  voices  and 
eager  gestures,  they  seemed  to  us  more  like 
monkeys  than  men.  Yet  we  remembered  that 
they  had  souls  as  precious  as  our  own,  and 
prayed  for  strength  to  labour  in  faith  for  India’s 
swarming  millions. 

As  we  passed  with  a light  breeze  up  the  coast, 
new’  scenes  constantly  broke  upon  our  gaze, 
and  objects  w’ere  more  clearly  discerned  as  we 
drew  nearer  to  the  land.  By  afternoon  w’e 
were  abreast  of  the  Seven  Pagodas  of  Mala- 
veram— ancient  temples  standing  upon  the  shore, 
and  one  of  them  on  a rock  washed  by  the  sea. 
A little  later,  Mount  St.  Thome,  which  is  but 
eight  miles  south  of  Madras,  came  in  sight,  w’ith 
its  shining-w’hite  Roman  Catholic  Church,  the 
reputed  burial-place  of  the  apostle  Thomas.  At 
sunset  the  Madras  light  shone  bright  before  us. 
Soon  the  masts  of  ships  lying  in  the  roadstead 
could  be  dimly  seen  in  the  darkness,  and  at 
half-past  eight  o’clock  our  anchor  was  dropped, 
and  our  voyage  of  one  hundred  and  thirty-one 
days  was  at  an  end. 


Madras  from  the  Roadstead. 


xMADRAS  ROADS. 


53 


Expectation  makes  sleep  light.  Long  before 
daybreak  I had  left  my  berth  for  the  deck.  No 
helmsman  stood  at  the  firmly-lashed  wheel.  No 
sail  was  set.  A single  seaman  silently  paced 
back  and  forth.  Overhead  the  stars  twinkled 
brightl}^,  while  before  us  glimmered  the  lamps 
of  the  great  city.  The  smell  of  land  came  over 
the  water  upon  the  soft  balmy  breeze,  which 
brought  to  our  ears  the  sound  of  the  surf  cease- 
lessly beating  upon  the  shore.  All  senses  com- 
bined to  say  that  our  voyage  was  done,  and 
land  at  hand.  At  length  daylight  came,  and 
Madras  started  into  reality  before  our  eyes. 

We  lay  more  than  a mile  from  the  low,  level 
shore,  which  as  far  as  the  eye  can  reach  is 
fringed  by  the  graceful  cocoanut-tree,  and  the 
tall  palmyra  palm.  Before  us  lay  the  walled 
town,  and,  fronting  upon  the  water,  the  custom- 
house and  mercantile  establishments,  with  their 
long  ranges  of  pillared  buildings.  As  these  are 
two  and  three  stories  in  height,  and  handsomely 
plastered  with  the  brilliant  chunam  (lime)  of 
Madras,  their  appearance  is  quite  imposing. 


54 


MADRAS  ROADS. 


To  the  south  stands  the  lighthouse,  in  a wide 
green,  and  beyond  it  Fort  St.  George,  with 
its  strong  walls,  smooth-sodded  glacis,  deep 
moats  and  frowning  cannon.  The  banner  of 
Old  England  floats  from  its  flag-staff,  and  pro- 
claims her  dominion  over  these  wdde  realms. 
Still  beyond,  tall  trees  conceal  the  city,  with 
here  and  there  the  summits  of  pagodas  and 
minarets  peeping  out  above  their  tops.  On  our 
right  lay  the  suburb  of  Royapooram,  al^nost 
hidden  by  the  cocoanuts  and  palms  in  which 
the  Hindu  so  much  delights,  and  beyond  it  the 
solitary  shore  and  surging  sea,  over  which  the 
catamaran,  Masulah  boat  and  the  Dhoney, 
(native  vessel,)  with  its  dusky  sail,  are  con- 
stantly passing  to  and  fro. 

At  an  early  hour  the  native  boatmen  were 
on  the  beach,  launching  their  boats,  and  pull- 
ing for  the  newly-arrived  ship.  As  they  suc- 
cessively reached  the  vessel,  they  made  fast 
their  unwieldy  boats,  and  very  unceremoniously 
boarded  us.  Our  deck  soon  swarmed  with 
Hindus,  from  the  almost  naked  oarsmen  in 
search  of  employment  to  the  Dubash  (inter- 
preter) in  all  the  magniflcence  of  flowing  robes, 
embroidered  slippers,  jewelled  ears,  and  mas- 
sive turban.  But  fine  as  these  gentry  looked, 


GREETINGS. 


65 


tliey  were  on  the  same  errand  as  their  more 
homely  countrymen  in  their  suits  of  natural 
black.  All  were  intent  on  the  one  business  of 
making  something  from  the  new-comers.  The 
English,  which  was  the  stock  in  trade  of  the 
Dubashes,  they  had  mostly  learned  in  mission 
schools.  The  pronunciation  of  some  of  these 
conceited  linguists  made  us  suspect  that  their 
love  of  lucre  had  cut  short  their  education  at  a 
very  early  stage. 

By  ten  o’clock  two  boats  were  seen  ap- 
proaching, furnished  with  awnings  in  the  stern, 
and,  with  our  glasses,  we  made  out  that  each 
bore  a topee-wallah,  (or  hat-wearer,)  as  Euro- 
peans and  Americans  are  called.  As  they 
come  near  all  eyes  gaze  earnestly — they  wave 
their  hats — a rope  is  thrown,  and  soon  our 
hands  are  grasped  in  the  warm  welcome  of  our 
countrymen  and  fellow-labourers  at  Madras. 
Salutations  over,  we  lowered  a few  changes  of 
clothing  into  the  boats,  and  turned  to  take 
leave  of  our  fellow-voyagers,  the  officers  and 
crew  of  our  ship ; nor  could  we  restrain  the 
starting  tear,  when,  standing  for  the  last  time 
upon  the  deck  we  had  trod  so  many  days,  we 
received  the  farewell  grasp  of  the  rough-handed 
men.  A chair  having  been  rigged,  the  ladies 


56 


TnE  MASULAH  BOAT. 


were  lowered  over  the  ship  s side,  and  in  two 
boats  we  started  for  the  shore. 

The  Masulah  boat,  used  upon  the  Madras 
coast  for  landing  passengers  and  freight  from 
vessels  lying  in  the  roadstead,  is  a rudely  built 
boat,  some  twenty-five  or  thirty  feet  long,  ten 
feet  wide,  and  seven  deep.  The  planks  of 
which  it  is  made  are  not  fastened  with  nails, 
but  sewed  together  with  twine  made  from  the 
husk  of  the  cocoanut ; and  straw  is  stuffed  be- 
tween the  seams.  The  bottom  of  the  boat  is 
covered  with  brushwood,  on  which  you  lay  your 
trunks  secure  from  the  water  that  constantly 
enters  by  the  seams,  and  swashes  below.  The 
peculiar  advantage  of  their  construction  is, 
that  the  boats,  (in  taking  the  beach,)  give  and 
twist  and  bend  in  the  often  terrific  surf  of 
Madras,  when  an  English  boat  would  be  dashed 
to  pieces.  The  men,  ten  or  twelve  in  number, 
sit  upon  cross  beams  at  the  top  of  the  boat, 
pulling  away  at  long  oars,  or  rather  poles,  with 
heart-shaped  paddles  tied  to  their  ends.  In 
the  stern,  the  tindal  or  steersman,  with  a long, 
blade-shaped  oar,  stands  on  a boarded  space 
just  back  of  the  awning  which  screens  the  pas- 
sengers from  sun  and  spray.  With  grunts  and 
groans  and  discordant  songs,  the  half-naked 


THE  SURF. 


57 


boatmen  plied  their  rude  oars  in  obedience  to 
the  pilot,  who,  by  the  loudness  of  his  tones, 
seemed  fully  aware  of  the  responsibility  of  his 
post.  Wiien.we  neared  the  breakers  that  make 
the  Madras  coast  famous,  they  commenced  in 
earnest.  With  loud  yells,  and  cries  of  Allah! 
Allah!  Allah!  Allah!''  the  oarsmen  responded 
to  the  fierce  cries  and  stamps  of  the  steersman. 
As  we  mounted  the  first  of  the  three  lines 
of  breakers  that  roll  in  upon  the  beach,  they 
pulled  and  shouted  with  a fury  that  might  well 
alarm  a new-comer ; the  boat,  with  its  head  to 
the  shore,  slid  rapidly  onward  "with  the  foam- 
ing billow,  and  the  first  breaker  was  passed.  At 
the  second  and  the  third  the  scene  is  repeated, 
and  the  boat  comes  grinding  upon  the  beach ; 
the  men  leap  overboard,  haul  it  higher  up,  and 
bear  you  in  their  arms,  or  on  a chair,  to  the 
dry  sand.  At  our  landing,  the  sea  was  unusu- 
ally smooth,  and  gave  no  idea  of  the  Madras 
surf  as  I have  often  since  seen  it.  After  a 
gale  its  power  is  terrific,  and  the  scene  upon 
the  beach,  when  catamarans  and  Masulah  boats 
attempt  to  cross  it,  most  exciting.  Over  and 
over  again  they  will  be  hurled  back  upon  the 
shore  ; but  the  hardy  fellows  manage  at  length 
to  pass  the  barrier,  and  go  to  the  assistance  of 


58 


LANDING. 


stranding  vessels.  At  times,  however,  even 
they  fail,  and  whole  crews  perish  within  a cable- 
length  of  the  gazing  crowds  upon  the  beach. 

Just  beyond  the  sandy  beach  runs  a fine 
road  parallel  with  the  water,  with  the  custom- 
house and  stores  upon  its  farther  side.  Here 
the  whole  scene  was  full  of  life ; all  was  new 
and  strange.  Wagons  and  turbaned  men, 
bullock-carts,  palankeens,  and  bearers  thronged 
the  road,  and  all  were  at  our  service.  Escaping 
from  the  pertinacious  crowd  of  natives,  who, 
with  jabbering  tongues,  claimed  our  acquaint- 
ance, and  demanded  payment  for  imaginary 
services,  we  entered  a carriage,  and  were  driven, 
by  a road  full  of  novel  sights  and  sounds,  to 
the  house  of  Mr.  Winslow,  our  honoured  senior 
in  the  mission  work,  who,  for  thirty  years  had 
laboured  in  the  land  on  which  we  now  first  trod. 


PART  II. 


Cpntslirepttal, 

The  devoted  and  lamented  Henry  Martyn, 
when  touching  at  Madras,  on  his  way  to  North- 
ern India,  in  1806,  made  the  following  entry 
in  his  journal : — 

“ April  2Qth.  Towards  night  I walked  out 
with  Samee,  my  servant,  in  a pensive  mood, 
and  went  through  his  native  village  of  Chin- 
daput.  Here  all  was  Indian;  no  vestige  of 
any  thing  European.  It  consisted  of  about  two 
hundred  houses ; those  on  the  main  street  con- 
nected ; and  those  on  either  side  of  the  street 
separated  from  one  another  by  little  winding 
paths.  Every  thing  presented  the  appearance 
of  wretchedness.  I thought  of  my  future 
labours  among  them  with  despondency ; yet  I 
am  willing,  I trust,  through  grace,  to  pass  my 
days  among  them,  if  by  any  means  these  poor 
people  may  be  brought  to  God.  The  sight  of 
men,  women,  and  children,  all  idolaters,  makes 
me  shudder  as  if  in  the  dominions  of  the  prince 
of  darkness.  But  what  surprises  me  is  the 
change  of  views  I have  here  from  what  I had 

59 


60 


CHINTADREPETTAH. 


in  England.  There  my  heart  expanded  with 
hope  and  joy  at  the  prospect  of  the  speedy  con- 
version of  the  heathen ; but  here  the  sight  of 
the  apparent  impossibility  requires  a strong 
faith  to  support  the  spirits.” 

It  was  in  this  suburb  of  “ Chindaput,”  or, 
more  properly,  Chintadrepettah,  that  we  found 
our  first  Indian  home.  At  the  present  day,  more 
than  forty  years  since  Henry  Martyn  visited 
Madras,  and  walked  in  the  streets  of  Chintadre- 
pettah, a great  change  is  seen  to  have  taken 
place.  From  a village  of  two  hundred  houses, 
it  has  grown  into  a large  and  flourishing  dis- 
trict with  fifteen  thousand  inhabitants.  On  the 
corner  of  the  main  street  (through  which  he  so 
sadly  walked,  seeing  nothing  but  unbroken  and 
unopposed  heathenism)  now  stand,  in  a well- 
enclosed  compound,  (or  enclosure,)  a neat  Chris- 
tian church,  a commodious  school-house,  and  a 
small  open  bungaloAV*  for  preaching. 

Not  only  Chintadrepettah,  but  the  whole 
city,  is  rapidly  increasing  in  population. 
Rather  more  than  two  hundred  years  ago,  (in 
1639,)  a company  of  English  merchants  re- 
ceived the  grant  of  Madras,  as  a spot  of  ground 

* The  term  bungalow  is  variously  applied  by  the  English, 
in  India,  but  mC'Stly  to  buildings  one  story  high. 


GROWTH  OF  MADRAS. 


61 


upon  which  to  build  a fort  and  factories,  from 
the  Rajah  of  Chandgherry,  a petty  prince  of 
the  interior.  It  was  then  a small  fishing  vil- 
lage. But  as  the  power  of  this  company  of 
English  merchants  increased,  and  its  influence 
widened,  it  acquired  more  territory.  The  little 
village,  with  its  fort  for  the  protection  of  tra- 
ders, grew  into  a walled  town,  the  centre  of 
extended  possessions.  As  the  work  of  acquisi- 
tion went  on,  its  importance  rapidly  increased, 
until  now  it  is  a city  of  seven  hundred  thousand 
inhabitants,  the  great  and  growing  metropolis 
of  the  possessions  of  the  East  India  Company 
in  Southern  India.  The  native  princes  whc 
then  held  courts  and  ruled  in  these  lands  are 
forgotten;  and  their  descendants,  sunk  into  in- 
significance, live  upon  pensions  granted  them 
by  the  English  rulers  of  the  realms  of  their 
ancestors. 

Madras  lies  upon  the  Coromandel  or  eastern 
coast  of  Hindustan,  thirteen  degrees  north  of 
the  equator.  It  stretches  for  several  miles  along 
the  shore  of  the  Bay  of  Bengal,  upon  a flat 
sandy  plain,  raised  but  a few  feet  above  the 
level  of  the  sea.  The  old  walled  city  is  known 
as  Black  Town,  from  its  being  densely  popu- 
lated by  Hindus.  On  its  southern  side,  the 


62 


THE  MISSION  HOUSE. 


large  and  strong  Fort  St.  George  takes  the 
place  of  its  wall.  Around  this  central  town  and 
fort,  an  unoccupied  and  beautifully  level  space, 
seven  hundred  yards  wide,  is  kept  as  an 
esplanade.  Stretching  around  the  city  from 
north  to  south,  it  prevents  the  approach  of  an 
enemy  to  the  walls  under  cover.  The  rapidly- 
increasing  population  finding  no  room  within 
the  walls,  has  spread  itself  in  a continuous  semi- 
circle of  suburbs  beyond  the  esplanade  and 
around  the  old  town.  The  residences  of  the 
English  are  without  the  town,  and  almost  en- 
tirely in  the  districts  south  of  the  fort. 

Chintadrepettah  is  the  suburb  lying  south- 
west of  the  city.  A few  hundred  yards  from 
the  church,  which  stands  upon  the  main  street,, 
is  the  American  mission-house,  wdth  school- 
bungalows,  houses  for  native  teachers,  and  out- 
houses. -Driving  up  to  the  door  upon  the  morn- 
ing of  our  disembarkation,  Tve  found  ourselves 
in  front  of  a neatly-plastered  house,  one  story 
in  height,  with  a verandah  (portico)  supported 
by  pillars  ; mats  hanging  betw^een  the  pillars, 
defended  the  house  in  front  from  the  glare  of 
the  sun.  The  carriage  door  was  soon  opened 
by  Chinnatamby,  a Hindu  servant,  and  with  a 
profusion  of  salutations  we  were  -welcomed  to 


THE  MISSION  HOUSE. 


India.  Lifting  the  tat,  (mat-screen, j we  en- 
tered the  central  hall,  and  found  ourselves  in 
an  airy  room,  with  a lofty  ceiling,  in  which  the 
-brown  rafters  were  uncovered,  but  neatly 
painted.’  It  was  plainly  furnished  with  chairs, 
tables,  and  sideboard.  This  is  used  as  a dining, 
sitting,  and  receiving  room ; on  each  side  of 
the  hall  are  smaller  apartments,  used  as  sleep- 
ing-rooms and  study.  On  the  floor  was  a rat- 
tan mat,  neat  and  cool,  though  rough ; and 
over  the  table  hung  the  Indian  punkah,  a swing- 
ing fan  suspended  from  the  ceiling.  After  our 
little  six-feeft  square  apartments  on  shipboard, 
it  seemed  a luxury  indeed  to  have  room  enough 
to  turn  in,  and  to  be  able  to  raise  our  arms 
without  fear  of  striking  the  ceiling  over  our 
heads ; and,  after  tossing  nineteen  weeks  upon 
the  deep,  doubly  pleasant  was  it  to  be  shown 
to  a quiet  chamber,  with  a little  bath-room  at- 
tached, to  be  all  our  own.  And  when  we  sat 
down  at  our  table  to  send  to  anxious  friends 
the  news  of  our  safe  arrival,  with  a cup  of 
tropical  flowers  before  us;  the  margo^a-tree, 
waving  its  branches  without  our  Venetian  blinds ; 
the  loud  cawing  of  crows,  and  the  plaintive 
whistle  of  the  Brahminee  kite,  cominor  to  us 
from  a cocoanut-tree  hard  by;  the  squirrels 


64 


JUGGLERS. 


shrilly  squeaking  in  an  adjoining  room,  and 
the  voices  of  Hindu  men  and  women  sounding 
in  our  ears, — we  felt  that  of  a truth  we  were  in 
India. 

The  first  call  we  received,  after  the  saluta- 
tions of  the  dwellers  in  the  compound,  was  from 
a company  of  jugglers,  who  are  always  on  the 
alert  for  new-comers.  They  were  four  in  num- 
ber, dressed  only  in  the  indispensable  turban, 
and  a piece  of  cotton  cloth  wrapped  around 
their  loins.  Approaching  the  house  with  two 
or  three  baskets  and  bags  containing  their  ap- 
paratus, they,  with  low  salaams,  (made  by 
raising  the  united  hands  to  the  forehead,  and 
bending  the  body,)  begged  permission  to  ex- 
hibit their  wonders  before  their  royal  high- 
nesses, the  gentlemen  and  ladies.  Having 
received  permission,  they  seated  themselves 
cross-legged  upon  the  brick  floor  of  the  veran- 
dah. Opening  their  bags,  they  produced  a few 
trumpery  articles,  balls,  covers,  knives,  &c., 
and  commenced  their  performances.  They  had 
no  distance  and  darkness  to  help  them ; no 
tables  with  false  tops  and  drawers  with  false 
bottoms ; yet,  seated  on  the  floor,  and  under 
our  very  eyes,  they  fully  equalled  the  wonder- 
ful magicians  who  astonish  the  youth  of  our 


INDIAN  JUGGLERS. 


65 


Cities  with  their  feats.  Balls  put  upon  the  floor 
disappeared  and  "were  produced  from  their 
naked  arms  ; pigeons,  emerging  from  "empty 
baskets,  lit  upon  their  shoulders,  and  many 
other  wondrous  things  were  shown.  Among 
others,  the  dried  skin  of  a cohra  di  capella  (a 
snake  whose  bite  is  death)  was  laid  down  be- 
fore us,  and  a small  piece  of  dirty  cloth  thrown 
over  it ; on  removing  the  rag,  a huge  living 
cobra  lay  coiled  at  our  feet.  They  piped  to  it, 
and  the  venomous  serpent,  retiring  itself,  grace- 
fully balanced  and  undulated  before  us  with 
glistening  eyes  and  head  flattened  to  the  shape 
and  almost  the  size  of  a tea-plate.  It  seemed 
just  ready  to  spring  and  plant  its  fangs ; but 
the  juggler,  coolly  stroking  it,  took  it  up,  wound 
it  about  his  neck,  and  then  put  it  away  in  his 
bag.  A few  cents  paid  them  for  their  trouble. 

These  visitors  had  not  been  long  gone,  when 
a loud  and  doleful  cry  of  “ Awkey  ma ! Awkey 
ma ! fine  things  got,  ma!”  told  us  that  some 
new  friends  were  at  hand.  “What  is  this?” 
wm  asked.  “ Oh  ! the  hawkers  have  found  out 
that  there  is  a new  arrival,  and  have  come  to 
exhibit  their  goods,”  was  the  reply.  The 
hawker  (travelling  merchant)  drawing  near, 
respectfully  raising  his  right  hand  to  his  fore- 


THE  HAWKER. 


6G 

head,  which  is  bowed  to  meet  it,  in  broken 
English  asks  leave  to  show  his  stock  of  goods. 
He  is  far  too  great  a man,  pedlar-like,  to  carr^ 
a pack  himself;  rustling  in  white  robes,  he 
calls  with  a lordly  air  to  the  almost  naked 
coolies  (hired  men)  who  follow  him,  streaming 
with  perspiration,  and  bending  under  the  huge 
green  trunks  which  they  carry  on  their  heads. 
‘‘Well,  hawker,  what  have  you?” 

“Plenty  fine  things,  ma’am;  mistress  only 
look,”  and  the  trunks  are  lowered  from  the 
coolies’  heads  to  the  floor.  They  are  opened, 
and  the  merchant  begins  to  take  out  and  show 
every  article,  enlarging  upon  its  beauty  and 
excellence.  The  lady  interrupts  him  wfith — 
“Have  you  any  jaconet  muslin?” 

“ Plenty  got,  ma’am  ! mistress  only  wait ! 
mistress  don’t  want  any  collar  ? very  fine  col- 
lar, this  ! only  ten  rupees  ; very  fine,  this  !” 

“ No  ! no  ! hawker ; I have  no  time  ; let 
me  see  the  muslin.”  But  Mr.  Hawker  well 
knows  that  temptation  enters  by  the  eye,  and 
he  exhibits  all  things  supposed  to  be  attrac- 
tive to  a lady’s  heart,  until  the  customer’s  pa- 
tience is  just  exhausted,  when,  with  wonderful 
quickness,  the  desired  article  is  produced.  The 
next  thing  is  to  settle  the  price ; no  easy  mat- 


THE  HAWKER 


67 


ter.  “Two  rupees,”  says  the  hawker.  “How 
much?”  cries  the  lady.  “Two  rupees  yard, 
ma’am ; plenty  cheap,  ma’am.” 

“ Two  rupees  ! I will  give  you  eight  annas.” 
(Sixteen  annas  make  a rupee,  which  is  worth  a 
little  less  than  half  a dollar.) 

“ Mistress  shall  have  for  rupee  and  half ; 
very  cheap,  that ; cost  price,  one  rupee  quar- 
ter {i.  e.  one  rupee  and  a quarter.) 

“No  ! hawker,  no  ! half  rupee  is  plenty.” 
“Can’t  give,”  says  the  hawker,  and  begins 
to  repack  his  goods,  quite  accidentally,  of 
course,  leaving  the  article  under  discussion  for 
the  last.  “Mistress,  give  one  rupee?”  he  asks 
in  his  most  insinuating  tone.  “No  ! I will  give 
eight  annas,”  answers  the  lady,  rising  to  go. 
“ Take,  ma’am  ! take  !”  cries  the  hawker,  and 
the  sale  is  made.  The  great  chests  are  packed, 
tied,  and  remounted  on  the  coolies’  heads,  the 
hawker  makes  his  salaam,  and  with  his  suite 
departs. 

These  men  are  a great  convenience,  not  only 
to  persons  residing  in  the  city,  but  also  in  the 
inland  towns,  as  they  make  long  journeys  with 
their  goods,  calling  at  every  station  in  which 
there  are  foreign  residents.  In  Madras,  not 
only  clothing,  but  glass,  china;  fruit,  fowls, 


68 


THE  H4WKER. 


stationery,  and  a great  variety  of  useful  articles, 
are  thus  brought  to  your  door,  and  sold  at  very 
reasonable  prices.  As  they  always  ask  three 
or  four  times  the  proper  price,  the  purchaser 
must  offer  what  in  his  judgment  is  fair,  and 
stick  to  it.  If  it  is  too  little,  the  hawker  goes 
♦ off ; if  too  much,  he  profits  by  your  ignorance. 
They  are  as  provoking  and  amusing  as  useful. 
In  some  cases  their  superstition  gets  the  better 
of  their  craft.  If  they  come  to  you  in  the 
morning  before  making  any  sale,  you  can  make 
your  first  purchase  pretty  much  at  your  own 
price  ; this  insures  them  good  luck  through  the 
day.  Receiving  the  money  from  your  right 
hand,  (they  will  not  take  it  from  the  left,)  they 
strike  it  on  their  box,  crack  all  their  knuckles, 
and  go  off  quite  contented. 

As  a race,  the  Hindus  are  devoted  lovers  of 
money.  It  is  commonly  said,  if  you  would 
touch  a Hindu,  you  must  touch  his  pocket ; it 
is  strictly  true.  They  will  do  almost  any  thing 
for  money,  and  suffer  any  thing  rather  than 
give  it  up.  But  it  ill  becomes  the  American 
or  Englishman  to  upbraid  them  with  this.  When 
a Hindu  was  once  taunted  by  an  Englishman 
with  their  love  of  money,  and  told  that  they 
would  do  any  thing  for  a pice,  (a  small  copper 


A MORNING  WALK. 


69 


coin,)  he  replied,  “ The  English  are  a great 
people,  a very  great  people ; they  do  not  care 
for  the  pice ; oh,  no ; they  do  not  care  for  the 
dirty  pice;  what  they  care  for  is  the 

RUPEE  !” 


|l  Corning  Mali 

Early  the  next  morning  we  left  the  house, 
impatient  to  have  a look  at  the  new  world  into 
which  we  had  entered.  The  sun  had  not  risen, 
and  the  air  was  soft  and  cool.  The  somewhat 
straggling  oleanders  and  jessamines  that 
adorned  the  compound  bloomed  bright  and 
fragrant,  and  the  soft  green  drapery  of  the 
margosa-tree  had  a peculiar  charm  for  eyes 
that  for  months  had  seen  no  vegetation  more 
brilliant  than  sprouting  potatoes  and  turnips. 
Passing  through  the  gate  and  by  a few  houses, 
we  entered  the  main  street  of  Chintadrepettah, 
with  the  mission  church  on  our  right. 

Immediately  opposite  to  it  stands  a small  tem- 
ple— a temple  of  the  elephant-headed  Ganeslia 
or  Pullyar ; and  a poor  little  house  he  has,  not 
more  than  twelve  feet  square,  built  of  brick 


70 


CHINTADREPETTAH. 


plastered  and  whitewashed.  Yet  it  is  quite 
large  enough  for  its  purpose,  and  for  the  merits 
of  the  black  stone  whose  abode  it  is.  At  a 
window-like  opening  in  the  front  of  the  temple, 
sits  the  hideous  misshapen  block,  ever  ready 
to  receive  the  adorations  of  passers-by.  The 
poor  god  has  an  attentive  priest  who  twines  a 
rcJbe  around  his  black  shoulders,  greasy  with 
oily  libations,  adorns  his  face  with  paint,  and 
presents  to  him  flowers,  prayers,  and  incense. 
Beyond  this  he  attracts  little  notice,  except 
that  now  and  then  a wayfarer  of  more  than 
ordinary  piety  stops,  unites  his  hands  before 
his  forehead,  mutters  a prayer,  and  goes  on  his 
way,  or,  it  may  be,  falls  on  his  face  to  offer 
more  humble  worship. 

As  yet  it  was  too  early  for  men  to  think  of 
the  gods ; in  fact,  few  were  thinking  of  any 
thing.  Stretched  at  full  length  on  their  porticos, 
or  on  the  beaten  ground  in  front  of  their  houses, 
they  were  enjoying  their  morning  sleep  as 
well  as  if  decently  tucked  in  a bedstead,  like 
civilized  creatures.  With  their  upper  robe 
turned  into  a sheet,  and  their  turban  beneath 
their  heads,  they  lay  stretched,  completely  co- 
vered, and  looking  exactly  like  corpses  laid  out 
for  burial.  We  took  the  first  sleeper  we  saw 


Small  Temple  to  Genesba  at  Chintadrepettah.  p.  70. 


A MORNING  WALK. 


71 


For  a dead  body,  and  had  some  appropriate  re- 
flections upon  the  heathenish  indiiGrerence  with 
which  the  wife  pursued  her  work  around  it. 

Though  their  lords  were  sleeping,  the  wives 
were  busy  enough.  One  was  sweeping  out  her 
dwelling,  another  her  verandah,  and  another, 
having  done  her  sweeping,  was  purifying  the 
hard-beaten  earth  floor  with  a mixture  of 
water  and  cow-dung — the  best  of  all  cleansing 
agents  in  the  eyes  of  the  Hindus,  as  a product 
of  the  holy  cow,  and  really  useful  in  keeping 
off  vermin.  After  the  purification  is  finished, 
the  verandah  is  ornamented  with  wdiite  lace- 
like patterns  of  crossed  and  waved  lines  made 
with  powdered  lime,  which  is  taken  in  the  hand 
and  suifered  to  run  in  narrow  streams  between 
the  fingers,  and  when  carried  rapidly  back  and 
forth  produces  the  desired  figures.  These  are 
sometimes  pretty  and  ornamental,  and  afford 
an  opportunity  for  the  display  of  female  taste. 
By  this  time  the  men  are  up,  and  the  sheet 
(resuming  its  duty  as  a coat)  is  loosely  thrown 
over  the  shoulders,  or  wrapped  around  the 
waist,  while  the  owner  moves  off  to  the  tank  or 
river  side  for  his  morning  ablution^. 

Kear  the  church  is  a police  station,  and  at 
the  door  stand  the  peons  (native  constables)  in 


72 


CHINTADREPETTAH. 


a little  knot,  discussing  their  last  arrest.  They 
■wear  -wide  Moorish  pantaloons  of  red  silk,  and 
a -vs'hite  close-fitting  robe,  ending  in  a flowing 
skirt ; over  the  shoulder  they  wear  sashes  as 
marks  of  office,  and  red  turbans  on  their  heads. 
They  are  usually  tall  fine-looking  men,  and 
very  well  dressed ; their  behaviour,  however, 
does  not  commonly  tally  with  their  looks  and 
pretensions.  A rupee  or  two  has  a remarkable 
effect  in  blinding  and  deafening  these  ministers 
of  the  law.  The  poor,  who  cannot  afford  the 
bribe,  have  but  a sorry  chance  in  the  race  for 
justice,  as  the  peon’s  eyes  and  ears  are  only 
open  on  the  side  that  pays  him  the  best  fee. 

Beyond  the  police  station  the  streets  are 
formed  of  connected  rows  of  houses,  usually  but 
one  story  high,  with  a narrow  portico  in  front, 
and  a door,  but  no  window  opening  on  the 
street.  The  houses  have  a mean  appearance, 
when  compared  with  those  of  our  cities,  but  are 
not  devoid  of  neiitness  ; they  are  plastered  and 
whitewashed,  and  frequently  have  seats  of 
brick-work,  covered  with  polished  chunam  on 
the  verandah,  where,  in  the  evening,  the  men 
lounge  and  smoke.  Several  of  the  streets  are 
bazaars,  consisting  of  long  rows  of  shops ; but 
at  this  early  hour  they  only  show  empty  stalls 


PeoD,  or  Policeman.  p.  72. 


A MORNING  WALK. 


73 


and  bolted  doors.  The  owners,  if  up,  are 
dreamily  squatting  on  their  hams,  cleaning 
their  teeth,  scraping  their  tongues  with  silver 
scrapers,  or  chatting  with  neighbours.  The 
scavengers,  a poor  degraded  caste,  are  busy 
with  long  wooden  hoes,  removing  from  the  gut- 
ters the  accumulated  filth  of  the  preceding  day. 
There  are  no  sidewalks,  and  man  and  beast  go 
on  their  several  errands  together  in  the  middle 
of  the  street.  Cows  going  to  pasture,  donkeys 
bringing  grain,  men  and  boys,  buffaloes,  dogs,, 
and  peons  jog  quietly  along  in  one  track. 

But  the  sun  is  up,  and  no  sooner  up  than' 
powerful.  Turning  back,  we  meet  a long 
array,  some  going  to  the  river  for  their  morn- 
ing duties,  others  starting  for  their  business. 
The  last  lazy  householder  has  been  thawed  out 
of  his  public  bedroom,  and  the  streets  assume* 
an  air  of  life.  The  bazaar  men  are  opening 
their  shops,  and  in  the  lot  over  the  way  the 
creaking  of  the  castor-oil  mill  has  commenced. 
As  the  oxen  move  slowly  round  and  round  with 
the  cross-beam,  the  great  pestle  grates  out 
harsh  music,  and  grinding  the  beans  against 
the  wooden  mortar,  expresses  the  oil.  Castor- 
oil,  as  well  as  cocoanut-oil,  is  here  used  for 
burning  in  lamps.  The  priest  is  at  work  adorn- 


74 


MOUNT  ROAD. 


ing  his  idol,  as  we  turn  into  our  dwelling  to 
unite  with  our  friends  in  a morning  tribute  of 
praise  to  the  one  true  God,  maker  of  heaven 
and  earth. 


glount 

Mount  Road  is  the  favourite  evening  drive 
of  the  foreign  residents  of  Madras.  It  leads 
from  the  city  to  Mount  St.  Thome,  a few  miles 
to  the  south,  the  reputed  burial-place  of  the 
apostle  Thomas,  and  a holy  place  of  the  Roman 
Catholics  of  India.  The  road  is  hard,  level, 
and  smooth,  and  has  been  made  with  great 
labour  by  the  English  government.  Leaving 
the  fort  on  your  left,  you  pass  between  rows  of 
tulip-trees,  dotted  with  yellow  flowers,  which 
have  been  planted  for  shade  to  foot-passengers. 
The  first  object  of  interest  is  a colossal  bronze 

• equestrian  statue  of  Sir  Thomas  Munro,  a dis- 

• tinguished  governor  of  this  presidency.  It 
: stands  upon  a lofty  stone  pedestal,  and  is  an 

admirable  work  of  art.  The  natives  of  the 
land,  both  human  and  brute,  however,  seem 
somewhat  to  have  mistaken  the  object  of  its 


MADRAS. 


75 


erection ; for  the  simple  countrymen  from  the* 
interior  may  often  be  seen  stopping  to  lift  their 
hands  in  reverential  worship  before  the  noble 
statue,  certainly  more  godlike  than  their  gods; 
while  the  crows,  imagining  that  the  gallant 
general  and  great  governor  has  been  placed 
there  for  their  accommodation,  use  his  head  as 
a look-out  station,  and  build  their  nests  in  his 
ample  lap. 

Leaving  Sir  Thomas,  and  crossing  a bridge 
over  the  Coom,  a small  river  passing  through 
the  city,  we  have  a fine  view  of  the  sea  across 
the  open  green ; and  reaching  the  Chintadre- 
pettah  bridge,  have  the  government-house  upon 
our  left.  This  is  one  of  the  dwellings  provided 
for  the  governor  of  Madras.  It  is  a large, 
half-oriental,  half-European  palace,  with  veran- 
dahs and  Venetian  blinds  protecting  each  story 
from  the  glaring  sun  of  India,  and  is  sur- 
rounded by  a spacious  park,  with  sentries  at 
the  gates,  and  herds  of  antelopes  grazing  under 
the  trees. 

After  passing  the  government-house,  the 
sides  of  the  road  are  occupied  for  a short  dis- 
tance by  the  shops  of  jewellers,  milliners,  con- 
fectioners, and  tradesmen,  often  extensive  and 
standing  in  large  compounds ; they  are  kept 


76 


MOUNT  ROAD. 


by  Englishmen  or  by  East  Indians,  (as  persona 
of  mixed  blood  are  commonly  called,)  and  are 
filled  with  goods  of  every  description. 

But,  as  new-comers,  'we  found  far  more  to 
interest  us  in  the  crowds  walking,  riding,  and 
driving  over  the  hard  red  surface  of  the  road. 
Single  coolies,  with  boxes  on  their  heads,  or 
baskets  heaped  with  fruits  and  greens  for  the 
markets,  or  three  in  company  pulling,  like 
horses,  a heavy,  awkward,  two-wheeled  cart, 
meet  you,  with  the  perspiration  streaming  down 
their  black  bodies  and  limbs.  Foot-passengers 
walk  in  groups,  joking,  laughing,  gossiping,  or 
puffing  their  segars.  Countrymen  and  travel- 
lers from  neighbouring  towns  go  gazing  at 
every  new  sight ; their  wives,  with  bundles  on 
their  heads,  following  after,  with  little  boys 
holding  to  their  skirts.  The  poor  -women  and 
girls  of  the  city  are  gathering  dung  from  the 
road  into  baskets,  to  be  mixed  with  straw  and 
dried  for  fuel.  The  grass-cutters  (usually  women) 
are  coming  in  from  the  country,  each  with  a 
bundle  of  grass  on  her  head,  one  day’s  labour 
giving  one  day’s  food  to  the  horse  she  tends. 
The  letter-carrier  next  trots  by,  with  his  mail- 
bag  hung  over  his  shoulder  on  a staff  jingling 
with  pieces  of  iron  to  frighten  beasts  of  prey 


MADRAS. 


77 


from  his  lonely  path  at  night.  Apart  from  all, 
as  far  as  may  be  in  such  a crowd,  walks  the  old 
Bralimin,  followed  by  his  two  gray-haired  wdves. 

With  this  varied  stream  of  foot-passengers 
comes  as  varied  a crowd  of  vehicles.  English 
officers  of  rank  roll  along  in  their  barouches, 
with  coachman  and  footman,  and  a groom  run- 
ning beside  each  horse.  Ladies  loll  back  in 
their  phaetons,  while  their  horsekeepers,  running 
before,  clear  the  road  with  loud  cries  of  “Poh ! 
poh  ! Appaley  poh  !”  (go  ! go  ! aw^ay  ! away  !) 
or  help  out  of  the  way  those  who  are  too  care- 
less or  too  surly  to  give  place  soon  enough  to 
the  splendid  English  trotters  of  their  mistress. 
People  of  less  pretension  drive  past  in  buggies 
and  palankeen  coaches  with  a single  horse,  and 
its  constant  attendant,  the  syce,  or  running 
groom.  Here  comes  a strange  pyramidal  affair 
drawn  by  two  white  bullocks ; it  is  a native 
bandy,  with  its  Hindu  occupant  sitting  cross- 
legged  upon  the  floor,  and  the  driver  at  his  feet 
urging  on  the  bullocks  by  cries  and  kicks  and 
pokes  of  his  whip-handle,  ever  and  anon  bestow- 
ing an  excruciating  twist  of  the  tail  upon  the 
more  stubborn  of  the  pair.  After  it  comes 
another  bandy,  closely  covered,  with  the  eyes, 

and  jewelled  noses  of  Hindu  wives  and  mothers 
7^ 


78 


MOUNT  ROAD. 


peering  through  the  curtains.  Next  you  will 
see  a fat  goldsmith  seated  on  a little  affair,  the 
size  of  a wheelbarrow,  drawn  by  a single  red 
bullock  no  bigger  than  a Newfoundland  dog; 
and  then  a wagon  crowded  with  five  or  six 
lank  bearded  Musselmans,  and  a driver  in 
front  urging  on  a miserable  starved  pony  with 
merciless  blows. 

Nor  is  the  variety  of  riders  much  less:  army 
officers  and  gentlemen  on  blooded  horses  from 
England,  Australia,  or  the  Cape  of  Good  Hope ; 
Mohammedans,  on  ambling  ponies ; Arabs,  on 
spirited  steeds  from  their  native  land ; Hindu 
body-guardsmen,  in  their  splendid  uniform ; 
young  cadets,  with  the  fresh  blood  of  England 
blooming  red  in  their  cheeks, — pass  in  quick 
succession ; while  now  and  then  a camel,  with 
its  long,  swinging  gait,  or  an  elephant  loaded 
with  camp  equipage,  add  to  the  novelty  of  the 
scene. 

As  you  get  farther  from  the  city,  the  throng 
diminishes,  and  you  have  leisure  to  turn  your 
eyes  from  the  wayfarers  to  the  many  handsome 
dwellings  that  skirt  the  road.  They  commonly 
stand  in  large  parks,  surrounded  by  a wall  or  a 
cactus  hedge,  and  planted  with  palms,  mango- 
trees,  margosas,  and  tamarinds,  or  with  the 


CHINTADREPETTAn  SCHOOLS. 


79- 


sacred  and  far-fjimed  banyan,  sending  down 
from  its  branches  long  fibrous  roots,  to  become 
in  their  turn  trunks  supporting  the  parent 
branch.  The  houses  are  many  of  them  magni- 
ficent dwellings,  combining  the  height  and  com- 
fort of  English  homes  with  the  porticos, 
Venetians,  terraces,  and  balustrades  of  the 
East ; nor  do  they  give  a false  idea  of  the  mode 
of  life  of  the  Englishman  in  India,  combining, 
as  it  does,  the  luxuries  of  two  hemispheres,  and 
grafting  the  furniture,  equipage,  meats,  and 
wines  of  Old  England,  upon  the  stock  cf  Ori- 
ental ease  and  elegance. 


A NEW-COMER  at  Chintadrepettah  would 
hardly  fail,  when  seated  at  breakfast,  to  ask 
the  meaning  of  the  hum  and  hubbub  from  with- 
out that  saluted  his  ears ; and  on  being  answer- 
ed, would  conclude  that  there  must  be  strong 
lungs  among  the  pupils  of  the  mission  schools. 
Such,  certainly,  was  our  conclusion  when  we 
heard  the  clamour  of  youthful  voices ; nor  was 
it  unfounded,  for  few  spots  can  exceed  in  noise 


80 


HINDU  SCHOOLS. 


and  confusion  a Hindu  school  in  full  blast.  The 
popular  belief  seems  to  be,  (so  far  a*s  'vve  can 
judge  from  popular  practice,)  that  as  learning 
is  received  by  the  brain  through  the  medium 
of  the  ear,  the  improvement  made  will  be  in  a 
direct  ratio  to  the  strength  of  the  impression 
upon  the  tympanum.  The  lesson  thundered 
out  by  the  teacher  is  re-echoed  by  the  class, 
and  as  every  pupil  studies  at  the  top  of  his 
voice,  the  din  is  prodigious.  In  the  native 
schools  the  method  is  to  learn  certain 'books 
by  heart,  with  very  little  reference  to  their 
meaning,  and  vei*y  little  profit  aside  from  as 
much  reading,  writing  and  arithmetic  as  will 
serve  to  carry  the  owner  through  the  ordinary 
business  of  life.  Geography  is  entirely  un- 
studied, except  some  primary  facts,  such  as  the 
shape  of  the  earth,  which  is  said  to  be  that  of 
the  lotus  or  water-lily,  with  seven  seas  and  in- 
tervening mountains  surrounding  it ; these  seas 
are  of  various  fluids  ; first,  salt  water ; then 
sugar-cane  juice,  wine,  melted  butter,  milk, 
curdled  milk,  and,  beyond  the  last  ring-like 
mountain,  a sea  of  fresh  water.  Their  teach- 
ings as  to  the  size  of  the  globe  correspond  with 
their  views  of  its  shape : thus  the  earth  is  four 
thousand  millions  of  miles  in  diameter,  with  the 


MISSION  SCHOOLS. 


81 


vast  Mount  Meru  in  its  centre  towering  up  six 
hundred  thousand  miles  in  height,  with  a base 
one  hundred  and  twentj-eight  thousand  miles 
in  circumference.  On  my  once  remarking  to  a 
well-educated  Brahmin  that  it  was  singular 
that  no  traveller  had  ever  caught  sight  of  this 
vast  peak,  he  answered  that  they  probably  had 
never  travelled  far  enough  to  see  it. 

In  Christian  schools  this  din  is  modified  as 
far  as  possible ; but  when  the  teaching  is  by 
natives,  trained  in  the  native  way,  there  must 
and  will  be  noise  enough  to  deafen  civilized 
ears.  On  Mr.  W.’s  invitation,  I accompanied 
him  in  his  morning’s  visit  to  the  schools  upon 
the  mission  compound.  We  had  to  walk  but  a 
few  steps  to  the  bungalow  in  which  the  verna- 
cular school  for  girls  is  kept.  The  school- 
bungalow  is  a long  low  building,  with  unglazed 
windows,  large  doors,  a tiled  roof  and  hard- 
beaten  earth-floor  spread  with  mats.  As  we 
drew  near,  the  noise  subsided,  and  the  girls, 
about  eighty  in  number,  rising  from  their  mats, 
saluted  us  with  a loud  “ Crood  morning,  sir,” 
and  then  stood  quietly  in  two  long  rows.  Be- 
hind the  second  line  stood  the  teachers,  each 
with  his  turban  on  his  head,  one  hand  holding 
a serviceable  rattan,  and  the  other  enveloped  in 


82 


CHINTADREPETTAH. 


his  flowing  robe.  They  gravely  bowed  and  sa- 
laamed as  we  entered.  The  missionary,  glancing 
bis  eye  along  the  array  of  girls,  gave  a signal 
to  the  first,  who  repeated  in  a strong,  clear  voice 
a text  from  the  Tamil  Daily  Food.  The  se- 
cond and  the  third  followed,  and  so  on  down 
the  line  to  the  little  creatures  four  or  five  years 
old,  who  could  only  lisp  out  a fragment  of  the 
daily  text. 

It  was  a pleasant  sight  to  see  these  poor 
girls,  children  of  idolaters,  forbidden  by  tbeir 
sex,  according  to  Hindu  law  and  custom,  all 
the  advantages  of  education,  thus  gathered 
by  the  hand  of  Christian  love  to  be  refined  in 
mind  and  heart,  and  taught  the  way  of  life. 
Though  they  rarely  remain  after  eleven  or 
twelve  years  of  age,  and  may  at  any  moment 
be  taken  away  by  the  jealousy  of  heathen 
parents,  yet  before  that  time  they  may  re- 
ceive impressions  for  good  that  even  the  cor- 
rupting and  deadening  influences  of  Hindu 
social  life  will  not  obliterate.  If  the  influence 
be  not  apparent  in  this  generation,  it  may  be 
in  the  next,  when  these  girls  have  become  wives 
and  mothers. 

The  girls  of  this  school,  though  of  good  caste, 
are  from  the  poorer  classes  of  society ; for  those 


MISSION  SCHOOLS. 


8b 


of  the  highest  caste  may  be  as  poor  as  beggars 
■without  affecting  their  standing.  Their  very 
presence  upon  the  compound  of  a Christian 
missionary  is  one  of  the  evidences  of  the  change 
that  is  stealing  over  the  face  of  Indian  society. 
Their  complexions,  though  dark,  are  soft  and 
smooth,  and  their  features  by  no  means  devoid 
of  beauty  ; indeed,  they  often  are  very  pretty ; 
their  hands  and  feet  are  small  and  well-formed, 
and  their  figures  graceful.  To  our  eyes,  the 
marks  painted  upon  their  foreheads  and  the 
rings  in  their  noses  are  no  great  additions  to 
their  beauty,  and  the  frequently  dirty  state  of 
the  clothing  of  the  poor  is  far  from  attractive ; 
but  intelligence  beams  in  their  sparkling  black 
eyes  and  bright  faces.  Culture  of  mind  and 
holiness  of  heart  only  are  needed  to  fit  them 
for  their  duties  as  daughters,  wives  and  mothers ; 
their  need  of  both  cannot  be  exaggerated.  Sad 
indeed  is  the  state  of  woman  in  this  land.  By 
Christian  effort  only  can  she  be  raised  to  fit- 
ness for  her  high  calling. 

The  dress  of  the  smaller  girls  in  the  school 
is  simply  a petticoat  of  figured  calico,  tied  by 
a tape  at  the  waist;  even  this  they  would  not 
need  at  home.  The  larger  girls,  in  addition  to 
the  skirt,  wear  a short-sleeved  jacket  or  bo- 


84 


CFIXTADREPETTAH. 


dice,  and  over  it  a light  white  rohe.  Their  jet- 
black  hair  is  braided,  or  gathered  into  a mass 
back  of  the  left  ear,  and  adorned  with  flowers, 
of  which  they  are  passionately  fond.  In  quick- 
ness, they  are  equal  to  children  of  the  same 
age  in  any  land.  Every  day  the  native  teacher 
or  his  assistant  goes  to  the  houses  of  his  pupils 
to  send  or  bring  them  to  school. 

The  missionary  himself  does  not  attempt  to 
teach  in  these  schools,  but  oversees  and  in- 
structs the  teachers ; if  married,  he  has  the 
assistance  of  his  wife  in  the  management,  in- 
struction, and  oversight  of  the  girls.  Their 
studies  are  largely  scriptural.  After  learning 
to  read,  and  at  the  same  time  to  write,  they 
commence  with  simple  catechisms  and  Scripture 
narratives,  advancing  to  the  Gospels,  Psalms, 
arithmetic,  and  geography,  with  sewing.  The 
teachers,  generally  men,  because  the  women 
of  the  present  generation  are  untaught,  are 
paid  from  two  to  four  dollars  a month  ; the  as- 
sistants or  monitors,  from  one  to  two  dollars. 

When  the  text  for  the  day  had  been  repeated, 
a few  questions  were  asked,  to  see  that  its  mean- 
ing had  been  understood,  a few  words  of  ex- 
hortation were  given,  and  prayer  offered  in  the 
Tamil  language.  The  school  then  divided  into 


MISSION  SCHOOLS. 


85 


classes,  and  commenced  their  studies  and  recita- 
tions with  the  native  teachers. 

We  now  went  to  the  church  compound, 
and  entered  the  two-storied  building  in  which 
the  high  school  meets.  Here,  some  one 
hundred  and  fifty  boys  and  young  men  were 
seated  on  wooden  benches,  almost  filling  the 
principal  room.  A monitor  (assistant  teacher) 
is  calling  the  roll;  and,  “Ramasamy,”  “Runga- 
samy,”  “ Chinnappah,”  “Rungappah,”  “ Chin- 
nasamy”  and  a host  of  “ Samys”  (^.  e.  gods  or 
lords)  are  answering  to  their  names  with  a 
loud  p?'esent,’'  or  receiving  a mark  for 
absence.  It  is  worthy  of  note  that  almost  all 
Hindus  bear  the  name  of  some  one  of  their 
gods.  This  is  a most  economical  arrange- 
ment in  a religious  point  of  view,  as  every 
utterance  of  the  boy’s  name  is  an  act  of  great 
merit,  and  secures  the  favour  of  the  god.  Thus, 
when  the  father  exclaims,  “ Come  here,  you 
Narayana-samy  !”  or,  I will  give  you  a good 
flogging,  Narayana-samy !”  or,  “You  lie,  Na- 
rayana-samy  !”  he  is  increasing  his  stock  of 
religious  merit  by  repeating  the  name  of  Nara- 
yana,  one  of  the  names  of  the  god  Vishnu. 
The  roll-caller,  if  this  were  true,  would  cer- 
tainly be  a favoured  mortal,  for  he  daily  utters 


86 


CHINTADREPETTAH. 


the  names  of  all  the  more  important  and  ho- 
noured members  of  the  Indian  Pantheon. 

A general  ‘‘Good  morning,  sir!”  salutes  us 
as  we  enter  the  hall  and  take  our  seats  on  a 
slightly  raised  platform  at  its  upper  end ; the 
teachers  show  their  zeal  by  moving  through  the 
ranks,  and  brandishing  their  rattans  threaten- 
ingly at  the  scapegoats  of  their  flock.  When 
all  are  composed,  English  Bibles  are  produced, 
and  the  place  found.  Mr.  W.  reads  the  first 
verse  in  Tamil,  and  is  followed  by  a scholar 
reading  the  same  verse  in  English.  After 
asking  any  questions  suggested  by  the  subject, 
he  reads  the  next  verse,  followed  by  the  next 
boy  in  English.  Thus  some  twenty  verses  are 
read,  the  Bibles  closed,  the  passage  explained 
and  enforced,  and  prayer  offered  in  Tamil, 
during  which  all  present  stand.  The  daily 
text  is  next  repeated,  both  in  Tamil  and  Eng- 
lish, and  any  matter  requiring  public  comment 
receives  attention.  The  classes  are  now  called, 
and  the  boys  file  off  with  their  respective 
teachers  to  different  rooms  to  study  and  recite. 
The  instruction  is  by  a head-teacher,  who  is 
an  East  Indian,  and  several  Hindu  assistant 
teachers  and  monitors.  Of  these  some  are 
Christians,  and  some  heathen.  Of  course,  good 


MISSION  SCHOOLS. 


87 


Christian  teachers  would  be  preferred  for  every 
department ; but  they  cannot  always  be  pro- 
cured in  the  present  state  of  education  in  India, 
and  we  must  use  the  best  tools  we  can  get  until 
better  ones  can  be  prepared. 

In  addition  to  the  study  of  the  Scriptures 
and  of  the  evidences  of  the  truth  of  Christianity, 
the  lads  of  this  school  go  through  a full  course 
of  English  studies,  in  which  they  use  the  Eng- 
lish language.  They  study  arithmetic,  algebra, 
geometry,  trigonometry,  and  surveying,  Eng- 
lish composition,  the  history  of  Rome,  England, 
and  India,  with  general  history  and  natural 
philosophy.  It  must  be  borne  in  mind  that 
they  are  not  carried  through  these  branches  by 
the  missionary  himself,  but  that  the  instruction 
is  carried  on  by  hired  native  teachers,  while  he 
is  engaged  with  matters  more  strictly  religious. 
After  leaving  the  school,  the  young  men,  if 
nominally  heathen,  and  conforming  to  the  cus- 
toms of  the  countrymen,  are  almost  universally 
at  heart  convinced  of  the  folly  of  idolatry  and 
its  attendant  superstitions.  They  are  qualified 
for  stations  of  responsibility  ; and  some  remain 
as  assistant  teachers,  while  others  enter  the 
medical,  engineering,  and  surveying  depart- 
ments under  government,  or  engage  in  other 


88 


CHINTADREPETTAH. 


useful  callings.  They  are  from  more  respect- 
able classes  of  the  community,  and  generally 
of  higher  castes  than  the  pupils  in  the  verna- 
cular or  purely  Tamil  schools.  All  castes, 
however,  are  freely  admitted.  Here  you  will 
find  high-caste  Sudras,  Rajpoots,  Moham- 
medans, and  even  Brahmins,  sitting  beside  the 
abhorred  and  despised  Pariah.  Many  of  the 
boys  are  both  handsome  and  highly  intelligent. 
Some  of  the  Brahmin  boys,  especially,  are  ex- 
ceedingly engaging  in  their  appearance.  They 
are  generally  well  dressed,  wearing  either  the 
usual  male  costume  of  a cloth  around  the  waist 
and  hanging  down  below  the  knees,  with  another 
over  the  shoulders  ; or  the  scholar’s  dress — a 
long-sleeved  white  pelisse  extending  to  the 
knees  and  covering  the  inner  cloth.  On  their 
heads  some  wear  turbans,  others  high-peaked, 
starched  linen  caps  that  have  a very  absurd 
appearance.  Their  heads  are  shaven,  except  a 
tuft  on  the  crown  called  the  Coodamy.  I was 
not  a little  amused  when  two  young  shavers^  not 
ten  years  old,  gave  as  an  excuse  for  absence 
from  church  on  Sunday,  that  “the  barber  did 
not  come  in  time  to  shave  them  !” 

"What,  it  will  be  naturally  asked,  induces 
these  lads  thus  to  come  to  a Christian  school, 


MISSION  SCHOOLS. 


89 


wnere  they  are  taught  that  Hinduism  is  false, 
and  where  they  are  required  to  drop  all  dis- 
tinctions of  caste  ? And  why  do  bigoted  parents 
permit  them  thus  to  go  where  their  faith  in  the 
religion  of  their  ancestors  will  be  destroyed 
and  their  caste  endangered?  The  motive  is  a 
desire  to  obtain  a knowledge  of  the  English 
language.  At  present  there  is  in  India  a won- 
derful passion  for  the  study  of  English;  this  is 
the  language  of  the  rulers  of  the  land,  of  its 
courts  and  olficers,  and  a knowledge  of  English 
is  a stepping-stone  to  place,  honour,  and  wealth. 
Christian  missionaries  lay  hold  of  this  circum- 
stance, which  makes  fathers  willing  to  risk  the. 
conversion  of  their  sons  if  they  may  but  get  an 
English  education.  The  missionaries  of  the 
Scotch  churches,  especially,  have  directed  their 
entire  energies  to  this  branch  of  the  mission 
work ; and  in  Madras,  Bombay,  Calcutta,  and 
other  great  cities,  are  exercising  an  immense 
influence  over  the  youth  of  India.  Of  their 
scholars,  several  have  become  teachers,  preach- 
ers, and  ordained  ministers  of  the  gospel,  while 
others  have  lucrative  situations  under  govern- 
ment. The  University  supported  by  govern- 
ment, in  wEich  English  is  taught  without  the 

Bible,  has  been  far  less  popular  than  the  mission- 
8* 


90 


CHINTADREPETTAH. 


schools  the  Hindus  themselves.  The  often- 
repeated  assertion,  that  the  use  of  the  Christian 
Scriptures  would  be  offensive  to  the  Hindus,  is 
an  absurdity.  Nothing  could  be  more  in  ac- 
cordance with  their  ideas  of  propriety  than 
that  youth  should  be  taught  in  the  Shastres  or 
holy  books  of  the  language  they  are  studying. 

There  are  about  six  hundred  young  men, 
boys,  and  girls  receiving  instruction  at  the 
station  under  the  care  and  influence  of  the  mis- 
sionary,* at  a very  small  expense — the  whole 
cost  being  but  §1200  a year.  Of  this  sum,  nearly 
the  whole  is  given  by  English  gentlemen  re- 
siding in  Madras  or  its  vicinity.  The  Church 
of  England,  the  London  and  Wesleyan  Socie- 
ties, as  well  as  the  Scotch  churches,  are  engaged 
in  similar  labours  for  the  idolaters  of  Madras. 


Not  having  yet  visited  Triplicane,  a suburb 
quite  near  Chintadrepettah,  I started  on  foot, 
in  the  evening  after  the  sun  had  gone  down,  on 
a tour  of  exploration.  Passing  for  a short  dis- 
tance over  the  dusty  red  road  that  leads  to 

* The  Rev.  M.  WinsloAV,  who  has  labom-ed  in  India  since 
1819,  now  (1855)  thirty-six  years. 


TRIPLICANE. 


91 


Mount  St  Thome,  amid  the  crowd  of  convey- 
ances that  continually  throng  it,  I turned  to  the 
right  at  the  Tanna  (police  station)  and  entered 
the  main  street  of  Triplicane.  There  is  one 
pleasant  thing  about  these  native  policemen, 
and  that  is  their  love  of  flowers.  Wherever,  in 
Madras,  you  see  a Tanna,  you  see  a little  flower- 
bed at  the  door,  or  a few  pots  with  a rose-bush 
or  two,  or  if  nothing  better  can  be  had,  a crop 
of  holyhocks ; and  the  peon  will  be  twirling  a 
flower  in  his  hand.  On  either  side  of  the 
Triplicane  road  stretches  a continuous  row  of 
low  houses,  plastered  with  chunam,  and  roofed 
with  tiles.  The  palace  of  the  nabob  of  the 
Carnatic,  a temple  or  two,  and  a few  mosques 
give  variety  to  the  street,  which  is  met  by  cross 
streets  also  closely  built.  The  palace  of  the 
nabob  has  no  beauty  to  boast  of,  as  it  presents 
only  a bare  w'all  to  passers-by,  and  a gate 
guarded  by  native  soldiers  of  his  own  troop. 
They  are  dressed  in  an  imitation  English  uni- 
form, and  have  a very  cheap  and  shabby  ap- 
pearance, far  inferior  to  that  of  the  native 
troops  or  sepoys  of  the  East  India  Company. 
The  nabob,  though  the  descendant  of  the 
former  rulers  of  the  land,  and  always  received 
by  the  governor  with  a royal  salute,  and  honours 


92 


TRIPLICANE. 


given  only  to  crowned  heads,  is  a mere  pen- 
sioner of  the  Company,  without  authority  be- 
yond his  palace  bounds.  A previous  nabob, 

then  an  infant,  in  1802,  transferred  to  the 
Company  his  rights,  on  condition  of  certain 
pensions  being  paid  to  himself  and  others.  The 
present  nabob  is  a contemptible  creature,  living 
only  for  senseless  and  sensual  pleasures,  having 
no  ambition  that  goes  beyond  horses,  wives,  and 
dancing-girls ; he  is  flattered  by  his  parasites, 
hut  honoured  by  none.  It  is  probable,  as  it  is 
to  be  hoped,  that  he  is  to  be  the  last  of  his  race. 
India  will  be  no  loser  when  the  whole  of  these 
debauched  lines  of  rajahs  and  nabobs  have 
passed  from  the  scene  of  action. 

For  a long  distance,  the  Triplicane  road  is  a 
bazaar,  each  house  having  in  front  a stall-like 
shop,  in  which  the  owner  sits  with  his  goods 
before  and  around  him.  As  the  sun  had  set 
and  night  was  drawing  on,  they  were  lit  by 
earthen  or  brass  lamps  fed  either  with  cocoanut 
or  the  cheaper  castor  oil.  Here  is  an  old  woman 
with  a stock  of  Indian  substitutes  for  doughnuts 
and  gingerbread ; there  one  with  betel-leaf,  areca- 
nut,  and  lime  for  chewers — a preparation  uni- 
versally used,  and  which  stains  the  mouth  to  a 
blood-red  colour.  The  next  shop  is  devoted  to 


Bazaar  Shop.  1^- 


TRIPLICANE. 


93 


the  sale  of  crockery  ware,  and  pots  and  pans 
are  piled  about  the  ow^ner.  Here  is  a man 
making  and  selling  sweetmeats,  of  wdiich  the 
Hindus  are  very  fond ; and  there  a money- 
changer with  his  bags  of  gold,  silver,  and  cop- 
per. On  the  opposite  side  is  a row"  of  dry- 
goods  men,  each  wdth  his  stock  of  goods  in  the 
ten  or  tw^elve  feet  square  before  and  behind 
him.  Thus  the  street  stretches  on,  and  this  is 
a bazaar. 

In  our  illustration  (from  a painting  by  a 
Hindu  artist)  we  have  a representation  of  one 
of  these  little  bazaar  shops,  which  only  needs  to 
be  continued  by  an  indefinite  number  of  similar 
structures,  to  give  an  idea  of  a bazaar.  The 
salesman  sits  on  a level  with  his  goods,  w’hich 
are  arranged  before  him  to  the  best  advantage, 
with  his  scales  in  hand,  intent  on  a sale.  The 
father  is  engaged  in  the  arduous  w"ork  of  re- 
ducing the  price  to  the  low-est  possible  amount, 
w’hile  his  son  stands  by  in  his  starched  linen 
cap  and  school  dress,  an  interested  spectator, 
as  the  purchase  is  of  confectionary,  a class  of 
W"ares  in  great  esteem  with  Hindu  boys. 

Farther  on,  you  come  to  the  Triplicane 
Mosque,  one  of  the  favourite  places  of  worship 
of  the  Mohammedans,  w"ho  live-  in  great  num- 


94 


TRIPLICANE. 


bers  in  this  district.  It  is  a large  building, 
standing  some  two  hundred  yards  from  the 
street,  in  a spacious  enclosure.  Beside  it  is  a 
neat  tank  for  ablution.  The  front  of  the 
mosque  is  entirely  open,  and  the  whole  interior 
plastered  with  lustrous  milk-white  chunam  ; and 
being  now  illuminated  with  a multitude  of 
lamps,  its  appearance  was  very  beautiful.  Yet, 
when  the  eye  turns  from  the  beauty  of  the  edi- 
fice to  the  stream  of  men  pouring  in  to  worship 
in  the  name  of  Mohammed,  the  thought  of  a 
whitened  sepulchre  of  souls  was  forced  upon 
the  mind.  Though  not  idolaters,  and  less  de- 
based by  superstition,  they  are,  as  a class,  as 
deeply  debauched,  and  as  deceitful,  and  more 
bigoted  than  the  idolatrous  Hindus.  The  power 
has  passed  from  their  hands,  or  the  Christian 
missionary  -would  not  now  be  preaching  at  his 
will  in  the  towns  and  villages  of  Hindustan. 

In  my  former  views  of  Madras  I had  seen 
much  that  was  new ^ and  strange^  and  interest- 
ing^ but  it  was  in  my  walk  through  Triplicane 
that  I was  first  astonished.  Here  I was  asto- 
nished, and  not  astonished  only,  but  astounded 
and  oppressed ; and  that  not  so  much  by  the 
novelty  of  the  scene,  as  by  the  denseness  of  the 
mass  of  immortal  men  that  thronged  its  streets. 


TRIPLICAXE. 


95 


Never  had  I seen  or  imagined  such  a hive  of 
human  heings  ; it  was  an  unbroken  tide  of  souls 
Greater  crowds  I had  seen  on  gala-days  in 
great  cities,  but  this  was  no  unusual  gathering ; 
it  was  a daily  scene.  When  I reached  a cross 
street,  in  which  was  a grain  bazaar,  the  whole 
way  was  blocked  up  by  men  buying,  selling, 
and  conversing.  Just  at  this  moment  a wed- 
ding procession  was  passing  through  the  mass. 
First  came  musicians,  furiously  playing  on 
tomtoms  (the  native  drum)  and  horns,  making 
the  most  horrible  and  ear-torturing  discord  with 
the  greatest  zeal.  Then  came  a numerous  train 
of  friends,  marching  in  no  particular  order; 
and  after  them  the  bridegroom  on  horseback, 
between  two  files  of  attendants.  He  was  co- 
vered with  gilt  and  finery,  and  supported  by 
two  men  on  the  right,  fanning  him  with  silvered 
fans ; and  on  the  left,  by  another  bearing  a sil- 
vered umbrella  over  his  head,  though  it  was 
night.  After  him  came  the  bride  in  a palankeen 
covered  with  red  cloth,  and  again  a train  of 
attendants  with  baskets  containing  gifts  and 
dowery  on  their  heads.  As  they  slowly  pressed 
their  way  through  the  crowd,  it  closed  behind 
them  like  water  in  the  wake  of  a receding  ship. 
Looking  upon  the  multitudes,  I asked  myself. 


96 


TRIPLICATE. 


Whence  do  these  people  come  ? Whither  do 
they  go  ? Where  do  they  sleep  ? How  are 
they  clothed  ? How  do  they  live  ? Nay,  more, 
how  do  they  die  ? In  all  Triplicane  I had  not 
seen  one  white  face,  probably  not  one  Chris- 
tian. All  wore  the  distinctive  dress  of  the 
Mohammedan,  or  the  mark  in  the  forehead 
that  proclaimed  their  adhesion  to  some  one  of 
the  sects  of  Hindu  idolatry.  But  this  is  only 
one  of  the  suburbs  of  Madras.  Upon  another 
evening  I was  taken  to  another  quarter,  and 
again  to  another  and  another;  and  again  and 
again  did  I see  similar  masses  of  heathen  men, 
swarming  like  ants  through  the  thoroughfares 
of  this  populous  city.  As  a Christian  mis- 
sionary, my  mind  was  overwhelmed  with  the 
power  of  this  one  thought  of  countless  masses 
of  men  hurrying  on  unprepared  for  the  awards 
of  eternity. 

And  yet  Christians,  professing  to  believe  the 
Scriptures  which  declare  that  no  idolater  can 
enter  the  kingdom  of  heaven,  ask,  “ Why  go 
abroad  ?”  Would  that  such  could  see  India  or 
a mere  fraction  of  India  in  its  moral  darkness 
and  desolation  ! Could  they  do  so,  they  would 
sympathize  with  the  cry  for  labourers  to  enter 
this  vast  harvest-field.  Reader!  let  the  mil- 


THE  SABBATH. 


^7 


lions  of  India  have  a place  within  your  heart  I 
Remember  their  darkness  and  their  degrada- 
tion ! Remember  that  they  have  immortal 
souls  ! Remember  them  at  the  mercy-seat;  and 
when  you  thank  God  that  you  were  not  born 
in  a heathen  land,  cry  to  him  to  send  the  gos- 
pel to  them,  and  ask  him  what  you  can  do  to 
hasten  the  day  when  the  kingdoms  of  this  world 
shall  have  become  the  kingdoms  of  our  God 
and  of  his  Christ. 


f|e  fabliatl  at  €|intake|dta|. 

Our  first  Sunday  in  India  broke  upon  us 
with  the  bright  hot  sunshine  of  the  tropics ; 
but  before  the  sun  was  up  Ave  Avere  aAv^akened 
by  the  loud  caAving  of  hordes  of  croAvs.  They 
were  soon  folloAved  by  the  scarcely  less  nume- 
rous and  more  insolent  Pandarums,  or  religious 
beggars,  aa'Iio  live  upon  the  superstitious  fears 
of  the  people.  They  Avere  at  this  early  hour 
passing  up  and  doAA'n  the  rows  of  huts  on  the 
other  side  of  the  compound  wall,  before  the  in- 
mates Avere  abroad,  chaunting  the  praises  of 
their  patron  gods.  They  accompany  their 
noisy  music  Avith  castanets  or  small  tomtoms. 


98 


THE  SABBATH 


(Hindu  drums,)  and  carry  brazen  pots  to  receive 
the  gifts  of  the  people.  They  are  seldom  en- 
tirely refused,  as  a handful  of  raw  rice  will  dis- 
miss them  to  the  next  door,  and  the  curses  they 
invoke  on  those  who  will  not  pay  them  this 
tax  are  greatly  feared.  The  perseverance,  im- 
portunity, and  impudence  of  these  so-called 
holy  men  is  such,  that  they  are  like  bands  of 
locusts  devouring  the  fruits  of  the  poor  labour- 
ers. They  do  not  ask  because  they  are  poor, 
but  because  this  is  their  calling,  and  they  con- 
fer a favour  upon  those  from  whom  they  receive. 
To  give  to  them  is  an  act  of  piety ; to  refuse, 
of  impiety.  Their  blessing  gives  riches  and 
prosperity ; their  curse  brings  loss,  sickness, 
and  misfortune.  Believing  these  things,  the 
people  will  not  refuse,  though  they  may  hate 
them. 

Without,  were  discordant  noises ; within,  all 
seemed  still  and  Sabbath-like.  The  Christian 
may  carry  his  Sabbath  with  him  to  India.  Even 
here  are  some  who  delight  to  keep  holy-day, 
and  to  meet  to  worship  God  among  the  heathen. 
On  going  at  half-past  eight  to  the  school  bun- 
galow, we  found  the  higher  classes  of  the  girls 
.and  boys’  Tamil  schools  assembled  as  a Sun 
day-school,  and  busily  reciting  catechisms  and 


1. 


h 


f-  : 

k 

r- 

■.  i I *>.^r 

^ ■ • V-'.- 

: •*-  ■'.•-jc'- 


h _-A  ' .• 

t 

1 

! < ' 


■»  ■? 

, ,^f  V,  ■ . 

'»  ' 


vr--- 


i 


■%- 


■ -W 


AT  CHINTADREPETTAII. 


39 


Scripture  lessons.  Our  captain  was  with  us, 
and  great  was  his  surprise  at  hearing  a transla- 
tion of  some  of  the  questions  and  answers. 
“Why,”  said  he,  “these  heathen  children  know 
more  about  the  Bible  than  I do.”  And  indeed 
in  many  a school  in  Christian  lands  questions 
on  Scripture  truth  would  be  far  less  correctly 
answered  than  by  the  Hindu  boys  and  girls  of 
the  Madras  schools.  Going  to  the  high  school, 
we  found  the  pupils  similarly  engaged.  As 
they  study  the  Scriptures  in  English,  we  each 
of  us  took  a class  of  bright  boys,  and  for  the 
first  time  had  the  pleasure  of  commending  the 
religion  of  Jesus  Christ  to  these  intelligent  and 
engaging  youth. 

At  half-past  nine  o’clock  both  schools  ad- 
journed to  the  church,*  and  public  services  com- 
menced. The  building  is  sixty  feet  long  and 

* Our  illustration  gives  a fair  representation  of  the 
Chintadrepettah  church,  school-house,  and  preaching  bun- 
galow. On  the  right  is  the  church;  next  to  it  the  school- 
house,  (the  high  school,)  two  stories  in  height,  with  Vene- 
tian doors  in  the  first  story  and  Venetian  blinds  in  the 
second.  The  back  part  of  the  school-house  is  but  one  story 
in  height,  with  a low  roof.  Beyond  the  school  is  the  open 
bungalow  for  preaching  on  week  days,  so  stationed  as  to  at- 
tract persons  passing  along  the  street,  who  will  not  enter  a 
church.  In  Burmah,  such  a building  would  be  called  a 
Zayat 


100 


THE  MISSION  CHURCH. 


thirty  wide,  and  plainly  but  neatly  built  of 
brick,  plastered  within  and  without.  The  floor 
is  matted,  and  the  half  of  the  room  next  to 
the  door  furnished  with  settees.  These  were 
filled  by  the  youth  of  the  high  school  and 
adults  from  the  neighbourhood ; in  front  of 
them  the  floor  was  completely  covered  with 
children  from  the  Tamil  schools,  the  teachers 
being  seated  here  and  there  on  chairs,  like 
watchmen,  to  preserve  order.  The  native 
Christian  men  sat  on  one  side  of  the  house,  and 
the  mission  family  on  the  other.  The  native 
women  who  were  members  of  the  church,  as 
they  entered,  modestly  took  their  places  on 
the  matted  floor,  first  wrapping  their  faces  in 
their  white  or  coloured  mantles,  and  spending 
a few  moments  in  prayer. 

When  all  was  still,  the  services  commenced 
with  singing  a hymn  in  Tamil,  one  of  the  na- 
tives leading ; then  followed  prayer,  reading 
the  Scriptures,  the  sermon,  and  other  parts  of 
worship,  as  in  our  own  country.  Though  it 
was  all  unintelligible  to  us,  yet  it  was  most 
pleasant  to  see  so  large  a number  gathered  to 
hear  the  gospel  in  their  own  tongue  in  this 
heathen  city.  Nor  was  it  less  pleasant  and 
interesting  to  hear  the  quick  answers  to  ques- 


MISSION  CHURCH. 


101 


tions  from  the  pulpit,  showing  the  preacher 
i that  what  he  said  was  understood.  Kow  and 
then  a sleepy  boy  would  be  awaked  by  a rather 
loud  tap  on  the  head  from  his  teacher,  or  a 
group  of  men  from  the  street  make  audible  re- 
! marks;  but  on  the  whole  the  decorum  was  great, 
and  the  scene  very  pleasing  to  a new'-comer. 

In  the  cities  of  India  few  adults  from  among 
the  heathen  will  attend  at  a place  of  Christian 
worship.  The  Sabbath  is  not  to  them  a day  of 
^ rest.  All  are  busy  with  their  ordinary  duties. 

The  carpenter  is  at  his  work,  the  merchant  at 
i his  shop,  an(}  the  teacher  in  his  school.  While 
! the  missionary  is  preaching  at  Chintadrepettah, 

^ the  creaking  of  the  castor-oil  mill  across  the 
street  is  constantly  in  his  ears.  Nor  is  this 
the  only  obstacle.  The  people  fear  that  they 
will  in  some  way  be  injured  in  their  caste,  or 
I perhaps  by  some  sorcery  made  Christians 
against  their  will,  if  they  enter  the  church. 

I Still,  as  they  pass  to  and  fro  on  their  own 
business,  attracted  by  the  singing  or  preaching, 
they  crowd  around  the  doors  and  windows,  and 
some  venture  in.  They  thus  learn  something 
about  Christianity  and  the  order  of  Christian 
worship.  But  the  masses  will  not  come  to  us ; 
we  must  go  out  to  them. 


102 


CAR- DRAWING. 


Car-gotoing. 

1 HAD  now  seen  Christian  worship  in  Madras; 
nnd  before  long  an  opportunity  occurred  of 
seeing  idolatry  in  one  of  its  most  common  forms 
— that  known  to  us  as  car-drawing. 

Juggernaut  is  a name  familiar  to  the  Chris- 
tian world.  The  huge  car  in  which  this  “ Lord 
of  the  world”  (as  his  name  is  by  interpretation) 
is  drawn,  the  multitudes  who  flock  to  his  temple 
at  Cuttack,  and  the  horrors  there  elected,  have 
been  made  familiar  to  us  by  Buchanan  and 
others.  It  is  not  so  widely  known  that  though 
this  is  the  most  famous,  it  is  not  the  only  scene 
of  the  ceremony  of  car-drawing.  On  the  con- 
trary, almost  every  temple  has  its  festival  day, 
on  which  the  idol-god  is  treated  to  a triumphal 
ride  by  its  votaries. 

A car-drawing  was  to  take  place  at  Maila- 
pur,  a suburb  of  the  city.  With  a friend,  I 
started  for  the  scene  of  the  celebration.  Our 
road  lay  through  the  crowded  streets.  Passing 
the  bazaar  with  its  busy  buyers  and  sellers,  the 
nabob’s  palace  and  the  mosque,  we  drove 
through  a vast  grave-yard — a city  of  the  dead, 


CAR-DRAWING. 


103 


with  its  crow'ded  acres  of  Mohammedan  tombs. 
Some  were  old  and  falling  to  decay;  some, 
freshly  sodded  with  green  turf:  some  ^vere 
lowly ; others,  large  buildings  with  domes  and 
minarets.  The  inmates  of  all  were  returning 
to  dust ; their  spirits  had  gone  to  the  judgment- 
seat  of  God.  I could  not  but  ask,  What  has 
the  church  of  God  been  doing  that  the  gospel 
was  not  preached  to  them  ? 

But  the  living  were  about  us.  As  we  drew 
near  the  scene,  troops  of  men  and  women,  flow- 
ing all  in  one  current,  showed  that  we  had  not 
missed  our  way.  Here  would  be  a company  of 
young  men  with  the  marks  of  their  gods  painted 
fresh  and  bright  upon  their  foreheads,  jesting 
and  laughing,  and  evidently  well  pleased  with 
their  white  robes  and  jaunty  turbans ; there,  a 
father  leading  his  boy  by  the  hand,  followed  by 
the  mother  (who  always  walks  behind,  and  not 
with  her  husband)  with  a babe  in  her  arms. 
There  came  other  groups,  and  now  and  then  a 
pandarum  or  sunyasee  (orders  of  religious 
mendicants)  wath  holy  ashes  not  merely  on  his 
forehead,  but  all  over  his  face  and  person, 
striding  on  to  the  festival  as  the  carrion-vul- 
^ure  speeds  to  his  banquet. 

As  we  came  nearer,  the  road  was  lined  on 


104 


CAR-DRAWING. 


both  sides  with  rows  of  the  most  hideous  de- 
formities stretched  on  their  backs  and  bedaubed 
with  ashes.  The  poor  wretches  added  to  the 
horrors  of  their  appearance  by  horrible  outcries 
and  writhings.  The  blind,  the  maimed,  the 
footless  and  handless  leper,  the  hunchback, 
and  the  cripple  lay  stretched  upon  the  ground 
begging  for  alms.  The  crowd  now  grew  still 
more  dense,  for  we  were  drawing  near  the 
temple.  A broad  street  runs  beside  a noble 
square  tank,  with  stone  steps  on  every  side  de- 
scending to  the  water’s  edge,  and  below  the 
water  to  the  bottom  of  the  tank.  Many 
Brahmins  were  standing  in  the  water,  busy  with 
their  ablutions.  Entering  and  muttering 
prayers,  they  took  the  water  in  their  hands, 
threw  it  behind  them,  crossed  themselves,  and 
washed  out  their  mouths ; then  clapping  their 
fingers  to  their  nose  and  ears,  ducking  under 
the  Avater  so  as  to  immerse  the  whole  bod}q 
the}”  Avashed  aAvay  the  impurities  of  both  body 
and  soul  in  the  most  orthodox  manner.  Along 
the  street  Avere  temporary  sheds  and  porticos 
erected  for  the  festival.  These  were  hung  Avith 
pictures  in  honour  of  the  god,  Avho  Avas  to  pass 
that  Avay,  and  to  be  gazed  at  by  the  crowd.  In 
one  I saw  a picture  of  Christ  healing  the  sick. 


CAR-DRAWING. 


105 


I longed  for  the  ability  to  proclaim  him  as’  the 
only  Saviour  to  the  ignorant  idolaters  about 
me,  but  the  language  was  yet  to  be  learned. 
Not  far  off  were  exposed  to  the  gaze  of  all, 
men,  women,  and  children,  paintings  of  the 
actions  of  their  gods — pictures  too  vile  and 
filthy  to  be  described,  shamelessly  shown  as 
the  deeds  of  the  beings  whom  they  worshipped 
as  gods ! 

Turning  into  the  street  upon  the  opposite 
side  of  the  tank,  we  found  ourselves  before  the 
temple.  Here  the  mass  centred,  and  the  reli- 
gious beggars  and  devotees  were  most  numerous. 
Near  the  temple-gate  sat  some,  wearing  the 
cavi  or  yellow  robe  of  their  order,  besmeared 
all  over  with  ashes,  and  with  their  filthy,  un- 
combed hair  hanging  in  clotted  strings  to  their 
shoulders.  Others  went  through  the  crowd 
with  wires  run  through  their  tongues  or  cheeks, 
mincing  and  dancing  with  a disgusting  air. 
Attendants  carried  small  brass  plates  for  alms, 
which  they  thrust  into  the  faces  of  the  people.- 
Here,  too,  stood  the  car,  the  centre  of  attrac- 
tion. It  is  an  unwieldy  structure,  square  and 
pyramidal,  and  resting  upon  four  great  solid 
wmoden  wheels,  six  feet  in  diameter.  Above, 
it  consists  of  several  stories,  growing  smaller 


106 


CAR-DRAWING. 


as  they  near  the  top,  and  ending  in  a large 
gilt  umbrella.  The  whole  was  decorated  with 
bands  of  coloured  cloth,  garlands  of  flowers, 
streamers,  and  gilding,  so  as  to  have  a gay  and 
imposing  appearance.  In  front,  green  carved 
horses  stood  rearing  on  the  platform,  and  blue 
elephants,  with  monsters  and  gods  of  every 
colour,  filled  up  the  vacant  spaces.  Upon  the 
first  story  of  the  car  was  the  throne  of  the  god. 
Here,  seated  in  state,  was  the  senseless  idol,  to 
adore  which  the  multitude  had  come  together. 
Wrapped  in  costly  robes,  and  adorned  with 
jewels  and  flowers,  it  could  scarcely  be  seen 
for  its  ornaments.  Beside  it  stood  Brahmin 
priests  fanning  the  silver  thing  with  cow-tail 
brushes,  lest  it  should  be  molested  by  flies  or 
heat. 

The  firing  of  a small  cannon  announced  the 
hour  of  starting.  The  Brahmins  in  the  car 
shouted  to  the  mob,  and  waving  their  sacred 
brushes,  incited  them  to  their  work.  The  men, 
rushing  forward,  seized  the  great  cables,  each 
as  thick  as  a man’s  thigh,  and  laid  them  on 
their  shoulders.  Arrayed  in  two  long  lines, 
they  attempt  to  start  the  ponderous  car.  But 
it  does  not  move.  Again  the  Brahmins  shout 
and  cry  to  the  mob,  and  again  the  mob,  answer- 


CAR-DRAWING. 


107 


ing  to  the  cry,  put  forth  their  strength ; they 
tug ; they  strain  ; they  yell.  The  priests  urge 
them  on,  and  now  ano'^er  strain,  and  the 
towering  pile,  grating  harshly  on  its  wheels, 
moves  slowly  through  the  street.  Their  god 
is  propitious ; he  is  moving  on  his  way,  and  a 
cry  of  joy  and  worship  goes  up  from  the  labour- 
ing and  the  gazing  crowds.  Old  men,  who 
cannot  help,  lift  up  their  hands  in  homage ; 
and  mothers,  rushing  forward,  hold  up  their 
babes  to  catch  a sight  of  the  god. 

In  former  days,  Englishmen  high  in  station 
did  honour  to  such  scenes.  They  attended 
them,  while  their  subordinates  drove  the  people 
to  the  ropes,  and  forced  them  to  drag  the  car. 
Those  were  happy  days  for  the  Brahmins  ; but 
it  is  so  no  longer.  Those  times  have  gone,  we 
trust,  no  more  to  return.  The  connection  of 
government  with  idolatry  has  almost  wholly 
ceased,  and  soon  will  be  entirely  severed. 
The  priests  and  gods  must  take  care  of  them- 
selves, for  English  Christians  will  no  longer 
Puffer  them  to  be  propped  up  by  English  in- 
duence. 

Devotees,  as  is  well  known,  were  accustomed 
lO  throw  themselves  under  the  wheels  of  the 
car  to  be  crushed;  this  is  no  longer  permitted 


108 


CAR-DRA  WISG. 


The  police  have  orders  to  prevent  these  suicides, 
and  they  now  rarely  take  place.  On  one  occa- 
sion, a pilgrim  who  had  thrown  himself  down 
before  the  approaching  car,  that  he  might  ex- 
piate his  sins  and  gain  heaven,  was  spied  by  an 
English  officer.  Riding  up,  he  began  to  lay  his 
whip  upon  his  naked  back.  The  devotee  was 
ready  for  martyrdom,  but  the  flogging  he  had 
not  bargained  for;  so,  betaking  himself  to  his 
heels,  he  was  soon  out  of  danger.  The  govern- 
ment tax,  formerly  paid  by  pilgrims  at  the 
shrine  of  Juggernaut,  is  not  now  collected.  It 
is  a great  cause  for  congratulation  that  Eng- 
land has  determined  that  her  great  name  shall 
no  longer  give  lustre  and  dignity  to  the  hideous, 
cruel,  and  debasing  idolatry  of  India.  The 
Brahminic  priesthood  see  in  this  fact  one  of 
the  symptoms  of  their  approaching  downfall. 
Soon  may  it  come,  and  Jehovah  of  hosts 
alone  be  known  and  worshipped  as  God  and 
Lord  of  this  and  every  land  ! 

Youth  of  America  ! scenes  far  different  from 
these  surrounded  you  in  childhood.  Influences 
far  different  from  these  were  made  to  bear  upon 
your  opening  minds.  Lessons  far  different  from 
these  were  those  you  first  learned.  Remember, 
then,  that  to  whom  much  is  given  of  them  will 


HOUSEKEEPING  IN  MADRAS. 


109 


much  be  required  ; that  for  all  the  high  favours, 
you  enjoy  at  the  hand  of  God  you  must  render- 
an  account.  May  your  lives  answer  to  your- 
light ! 


fonstktt^ing  in  ^Isbras. 

After  a two  months’  residence  at  Chinta-- 
drepettah,  during  which  we  pursued  the  study 
of  the  Tamil  language  with  a native  teacher, 
Royapooram,  a district  three  miles  distant,  was. 
assigned  to  us  as  our  station,  by  the  mission.. 
We  had  hitherto  been  guests,  but  this  decision* 
set  us  busily  to  work  preparing  for  the  new 
undertaking  of  housekeeping  in  Madras.  It' 
was  the  month  of  April,  here  one  of  the  hottest 
months  of  the  year ; and  it  proved  warm  work 
going  from  bazaar  to  bazaar  with  an  interpreter,, 
in  pursuit  of  gridiron  and  spit,  pestle  and  mor- 
tar for  rice-pounding,  stone  and  roller  for 
grinding  curry  stuffs,  and  the  numerous  essen- 
tials of  an  Indian  house.  Furniture  can  be 
had  in  Madras  at  a reasonable  rate  at  the 
auctions  held  for  the  sale  of  the  effects  of  Eng- 


110 


COOLIES. 


lishmen  who  are  returning  to  England,  or  who 
have  been  cut  off  by  death. 

On  the  day  appointed  for  our  removal  from 
Chintadrepettah,  a crowd  of  coolies^  (hired 
labourers,)  both  men  and  women,  were  in  wait- 
ing at  an  early  hour,  anxious  to  secure  a job. 
These  poor  creatures,  who  live  by  such  work  as 
they  can  get  from  day  to  day,  can  always  be 
had  at  a very  short  notice  to  go  anywhere  and 
do  any  thing,  whether  it  be  to  go  one  mile  with 
■ a note,  or  to  carry  a piano  five  hundred  miles 
■upon  their  heads.  They  need  but  a few  hours 
warning  for  a journey  that  may  occupy  many 
'weeks  or  even  months.  Part  of  the  stipulated 
pay  is  given  in  advance  for  the  support  of  their 
families  and  of  themselves  while  the  work  is 
being  done.  This  is  necessary,  for  they  never 
have  any  thing  on  hand ; and  the  trust  thus 
! reposed  in  them  is  rarely  betrayed,  although 
in  most  other  matters  they  are  very  dishonest. 

Before  seven  o’clock  our  goods  and  chattels 
were  all  off.  Four  men,  naked  except  a piece 
of  cloth  around  their  loins,  mounted  the  book- 
<case  on  their  heads;  four  more  the  clothes- 
press  ; two  seized  a settee  as  their  portion, 
while  the  women  snatched  up  the  chairs  and 
lighter  articles.  Our  newly-engaged  matey 


ROYAPOORAM. 


Ill 


(house-servant)  was  all  life,  activity,  and  zeal, 
seeing  that  each  cooley  had  a fair  load,  so  that 
“master  might  not  be  cheated.”  Soon  all  were 
off,  laughing,  talking,  and  joking,  happy  to  earn 
five  cents  each  by  carrying  their  burdens  three 
miles  in  a broiling  sun ; a sum,  small  though  it 
be,  sufiScient  to  support  a Hindu  family  for  a 
day.  Following  the  coolies,  we  took  possession 
of  our  new  home.  After  turning  out  a scor- 
pion or  two,  some  mammoth  roaches,  and  a 
goodly  quantity  of  dust,  we  installed  our  goods 
in  their  proper  places,  and  entered  upon  the 
duties  of  housekeeping  at  our  own  station. 

Royapooram  is  the  most  northern  suburb  of 
Madras.  It  lies  without  the  city  wall,  and  upon 
the  sea.  Through  its  centre  runs  an  English- 
made  road,  on  each  side  of  which  are  densely- 
packed  masses  of  houses,  threaded  by  narrow 
lanes.  At  the  extremity  of  this  road,  and 
facing  you  as  you  pass  out  from  the  walled 
town,  stands  our  neat  little  church,  with  a 
belfry  near  it,  in  which  is  hung  a good  church 
bell.  Close  by  is  the  mission-house,  in  the 
centre  of  a compound  prettily  laid  out  with 
flower-beds.  The  house  is  one  story  in  height, 
with  a brick-paved  verandah,  and  a flat  roof 
guarded  by  a ballustrade.  Back  of  the  house. 


J12 


THE  GARDEN. 


and  quite  separate  from  it,  stand  in  a row  the 
kitchen,  godowns,  (storehouses,)  school-bunga- 
low, and  stable.  Although  the  soil  is  sandy, 
(for  it  is  but  a little  distance  from  the  sea,)  yet, 
when  well  watered  and  cultivated,  it  yields 
flowers  and  fruits  abundantly.  All  the  year 
round  the  rose,  the  crape-myrtle,  the  pome- 
granate, the  oleander,  and  other  shrubs  fragrant 
or  beautiful,  made  our  compound  attractive  and 
homelike.  A few  fruit-trees,  the  custard- 
apple,  the  papaw,  and  the  banana,  furnished 
additions  to  our  table.  The  banana  or  plan- 
tain^ which  is  well  known  in  our  Atlantic  cities, 
being  brought  from  the  West  Indies,  is  the 
fruit  of  a plant  which,  in  about  two  years,  at- 
tains a height  of  ten  or  twelve  feet,  when  from 
amid  its  large,  glossy,  and  delicate  leaves,  it 
throws  out  a long  spike  of  flowers ; these  are 
succeeded  by  comb-like  clusters  of  yellow  fruit. 
Then,  having  fulfilled  its  mission,  as  each  stalk 
bears  but  once,  it  is  cut  down,  to  be  succeeded 
by  suckers  from  its  root.  The  fruit  is  cheap, 
wholesome,  and  pleasant,  and  form*s  a staple 
article  of  food.  The  small  yellow  species  is, 
in  the  East  Indies,  called  the  plantain,  while 
the  term  banana  is  applied  to  the  large  red 
fruit  of  the  same  species.  Though  the  house 


Plantain  in  fruit.  P 


ROYAPOORAM. 


113 


has  a bare  aspect  from  the  want  of  trees,  whi.;h 
are  here  thought  to  be  unwholesome  when  too 
near  the  house,  and  though  India  is  in  some 
respects  truly  a weary  land,  yet  many  a less 
pleasing  spot  may  be  found  than  the  mission 
station  at  Royapooram. 

Some  romantic  persons,  looking  upon  mis- 
sionaries as  heroes,  and  their  work  as  one  of 
unmingled  toil  and  self-denial,  may  be  sur- 
prised that  they  should  value  the  beauty  and 
fragrance  of  flowers  or  seek  for  the  comforts 
of  life.  We  have  known  of  visitors  to  India 
condemning  missionaries  as  lacking  in  self- 
denial  on  account  of  the  sweetness  of  the  gar- 
dens with  which  (after  many  years  of  residence) 
their  houses  were  surrounded.  Such  persons 
mistake  the  aim  of  the  missionary : it  is  not  to 
deny  himself  for  the  sake  of  denying  himself, 
but  to  be  willing  to  deny  himself  for  the  sake 
of  doing  good;  and  to  encounter  whatever  self- 
denial  he  is  called  to  by  God  in  his  providence, 
for  the  sake  of  making  Christ  known  among 
the  heathen.  It  is  not  to  degrade  himself  to  a 
level  with  idolaters,  and  to  despise  the  gifts  of 
God,  but  to  convert,  elevate,  and  refine  those 
who  are  degraded,  that  he  leaves  his  home. 

Such  persons,  astonished  that  Christian  mis- 
10* 


114 


HOUSEKKEPING. 


sioTianes  do  not  live  like  the  heathen,  returning 
to  Christian  lands,  spread  reports  often  as  fool- 
ish as  they  are  false.  Even  our  predecessor 
in  Royapooram,  though  the  very  last  person 
chargeable  with  caring  for  show  or  luxury,  did 
not  escape  the  imputation  of  self-indulgence. 
An  American  sea-captain,  after  dining  with 
him,  looking  out  from  the  verandah  on  the 
blooming  flower-beds,  exclaimed,  “Ah!  this  is 
the  way  the  modern  St.  Pauls  live!”  ."Would 
such  persons  be  better  satisfied  were  they  to 
find  the  missionary  seated  on  the  floor  of  a 
mud  hovel,  and  eating  with  his  fingers  from  an 
earthen  pot,  in  true  Hindu  style  ? 

Housekeeping  in  India  is  in  many  respects  a 
different  thing  from  housekeeping  in  America. 
The  activity  and  laboriousness  habitual  to 
dwellers  in  a temperate  climate  cannot  be 
maintained  by  them  when  in  a tropical  country. 
Kew-comers  are  not  commonly  willing  to  believe 
this.  Full  of  the  vigour  of  their  home  constitu- 
tion, and  with  the  ardour  of  youth,  they  are 
slow  to  believe  the  “old  Indians.”  They  are 
tempted  to  waste  on  matters  of  minor  import- 
ance the  strength  that  should  be  husbanded 
for  work  that  cannot  be  done  by  others.  The 
Hindu  can  cook,  wash,  iron,  and  run  on 


SERVANTS. 


115 


c'rrands ; but  lie  cannot  preach.  Better  pay 
five  or  ten  cents  to  a cooly  or  servant  to  do  a 
half  or  whole  day’s  work,  than  exhaust  your- 
self, and  take  from  the  strength  that  should  be 
devoted  to  study  and  missionary  duties.  Many 
a young  missionary  rebels  against  this  necessity 
of  being  served,  and  of  conforming  in  India  to 
Indian  ways ; and  often  have  they  paid  the 
penalty  in  broken  health  and  an  early  death. 

More  especially  are  you  compelled  to  con- 
form to  the  customs  of  India  in  the  matter  of 
servants.  The  Hindu  is  immovably  set  in  the 
way  of  his  fathers.  He  will  do  what  it  is 
“custom”  for  him  to  do,  and  no  more.  The 
matey  who  waits  at  table,  cleans  the  knives 
and  lamps  and  dishes,  and  does  your  shopping, 
would  no  more  think  of  feeding  or  harnessing 
a horse  than  of  preaching  a sermon  or  painting 
your  likeness ; and  the  syee  (horse-keeper) 
would  laugh  at  the  idea  of  his  undertaking  the 
duties  of  the  matey.  The  cook  goes  to  market, 
but  must  have  a cooly  to  carry  home  his  pur- 
chases, and  a woman  to  bring  water,  pound 
rice,  and  make  curry  for  him.  The  ayah  who 
takes  care  of  the  children  will  not  sweep  the 
floor ; and  the  woman  who  brings  water  and 
sweeps  would  be  horrified  if  asked  to  make  a 


116 


SERVANTS. 


bed  or  dress  a babe — “ What  does  she  know 
about  such  duties  ! She  is  turnej-katchj,  not 
ayah  I”  It  would  be  like  asking  a horse  to 
catch  mice  and  the  cat  to  draw  a carriage. 

It  will  be  readily  understood  that  you  must 
have  several  servants,  or  give  up  your  time  to 
household  cares.  The  pay  of  servants  is  small, 
and  they  board  and  lodge  themselves  away  from 
their  employer’s  house.  A cook  (a  man)  can 
be  hired  for  three  dollars  a month,  (though 
more  is  given  to  an  accomplished  cook  by  Eng- 
lish gentlemen ;)  and  his  female  assistant,  the 
turney-katchy,  receives  a dollar  and  a half  a 
month,  with  which  she  will  support  a husband 
and  children.  The  simplicity  and  cheapness 
of  their  food,  and  the  small  amount  of  clothing, 
fuel,  and  protection  from  weather  needed  in 
this  climate,  enable  them  to  live  on  these  very 
small  sums.  So  fe’w  are  their  wants,  and  so 
great  their  preference  of  idleness  to  labour, 
that  a whole  family  will  depend  upon  one  mem- 
ber for  support,  without  troubling  themselves 
to  seek  employment  while  he  can  give  them 
rice  and  curry. 

The  trial  of  Indian  housekeepers  does  not 
consist  in  the  lack  of  suitable  furniture,  food, 
and  dress,  so  much  as  in  the  deceit  and  dis- 


DISHONESTY. 


117 


honesty  of  the  people.  This  is  truly  iuclescri 
hable.  You  cannot  take  it  for  granted  that  9 
thing  is  true  because  a Hindu  says  that  it  is 
true,  even  though  it  may  be  probable.  It  may 
or  it  may  not  be  so  ; you  need  further  evidence 
than  his  word,  especially  if  it  be  a matter  in 
■which  he  has  any  interest.  You  doubt  at  times 
the  evidence  of  your  senses  when  you  hear  the 
clearness  and  vehemency  with  which  they  -will 
deny  what  you  have  seen  with  your  own  eyes, 
and  the  earnestness  with  which  they  will  call 
the  gods  to  witness  the  truth  of  their  assertion. 
But  what  else  can  we  expect,  when  they  believe 
that  the  gods  themselves  are  liars  and  thieves? 
A nation  will  not  be  better  than  its  gods ; the 
Hindus  are  not. 

The  lady  of  the  house,  if  she  cannot  afford 
to  be  cheated,  must  be  constantly  on  the  ■watch. 
Coffee,  sugar,  tea,  oil,  and  other  stores,  must  be 
■vs’eighed  in  her  presence.  Bundles  of  wood, 
grain,  potatoes,  salt,  &c.  must  be  measured  or 
counted  before  her.  The  cow  must  be  brought 
by  the  milkman  to  the  door,  his  pot  be  turned 
upside  down  to  show  that  there  is  no  'W'ater  in 
it,  and  the  cow  be  milked  in  the  sight  of  some 
of  the  household.  Every  day  the  rice  and  other 
articles  of  food  must  be  unlocked  and  measured 


118 


DISHONESTY. 


out  to  the  cook.  If  you  buy  a store  of  sugar, 
of  coffee,  or  of  any  thing  else,  you  must  not  send 
it  to  the  godown  (storehouse)  by  the  cook  alone; 
you  must  go  with  him,  and  then  see  that  no- 
thing IS  abstracted  while  you  are  there ; some- 
thing, pretty  certainly,  will  be,  if  your  back  is 
turned.  Grain  for  the  horse  must  be  measured 
out  to  the  horse-keeper  in  the  morning,  and 
when  cooked  must  be  measured  before  you  to 
show  that  it  is  all  there ; and  then  the  horse 
must  be  brought  to  the  door  and  fed,  that  you 
may  know  that  he  has  had  his  full  meal.  In 
short,  you  must  everywhere,  at  all  times,  and 
with  every  one,  be  on  the  alert  to  prevent  in- 
numerable little  thefts.  Even  servants  whom 
you  esteem  most  highly,  and  whom  you  would 
trust  with  large  sums  of  money,  seem  to  be 
unable  to  resist  the  universal  custom  of  pilfer- 
ing. The  moral  sense  of  the  whole  nation  is 
degraded  by  a hundred  generations  of  heathen- 
ism, so  as  almost  to  destroy  the  reproving  power 
of  conscience.  Their  souls  are  dead  in  tres- 
passes and  sins. 

One  of  the  customs  of  the  country  is  that  of 
taking  a percentage  on  every  thing  they  buy, 
charging  each  article  a fraction  above  its  actual 
>ost.  So  universal  is  this,  that  they  hardly 


THE  DOBEY. 


119 


think  it  wrong.  A cook  in  Royapoorain,  who 
had  been  a Roman  Catholic,  but  became,  I 
think,  a truly  Christian  man,  remarked  that  he 
had  formerly  been  in  the  habit  of  taking  four 
annas  in  the  rupee*  as  a commission  on  his 
marketing ; but  that,  on  consultation  with  his 
friends,  he  had  come  to  the  conclusion  that  this 
was  wrong,  and  that  hereafter  he  would  only 
take  one  anna  in  the  rupee ; this,  he  thought, 
would  be  about  fair. 

The  washing  and  ironing  are  done  by  two 
persons,  and  these  not  women,  as  with  us,  but 
men.  The  dohey  (washerman)  is  responsible 
for  the  clothes,  and  usually  receives  pay  for 
both  operations ; but  the  ironing-man  is  com- 
monly in  his  company  on  pay-day,  to  see  that 
the  dobey  does  not  cheat  him  as  to  the  amount 
of  wages  received.  They  do  their  work  well, 
but  must  be  watched  to  see  that  the  articles 
taken  away  are  not  kept  back  for  their  own 
benefit.  They  call  for  the  clothes  with  poor 
little  donkeys,  and  go  off  bending  under  great 
bundles  on  their  own  backs,  driving  before  them 
the  poor  donkeys  staggering  under  still  greater 
loads,  seemingly  enough  to  crush  their  slender 


^ There  are  sixteen  annas  in  one  rupee. 


120 


IRONING-MAN. 


legs.  The  washing  is  done  by  sousing  the 
clothes  in  water,  and  beating  them  on  large, 
smooth  stones.  It  is  certainly  an  alarming 
sight  to  housewives  to  see  garments  swinging 
over  the  dobey’s  head  and  descending  again 
and  again  with  no  small  force  on  the  washing- 
stone.  Though  the  first  washing  is  usually 
enough  to  greatly  reduce  the  number  of  your 
buttons,  and  to  reveal  any  weakness  in  sewing 
or  in  fabric,  the  damage  is  less  than  might  be 
expected  from  such  harsh  treatment. 

Our  ironing-man  was  quite  an  elegant-look- 
ing personage,  always  well  dressed,  and  with 
the  mark  of  his  sect  handsomely  painted  on  his 
forehead — with  his  fine  turban,  gold  ear-rings, 
white  robe,  and  stately  mien,  he  wmuld  have 
passed  for  something  better.  Mrs.  D.  was  a 
little  amused  one  day  with  his  reply  to  an  in- 
quiry as  to  how  many  children  he  had.  ‘‘No 
children,”  he  replied  with  a doleful  shrug  of 
the  shoulders,  “no  children;  only  three  girls !” 
Girls  were  not  to  be  counted  as  children,  in  the 
estimate  of  the  Hindu,  and  this  is  the  sentiment 
not  of  our  ironing-man  alone,  but  of  the  whole 
community,  both  male  and  female. 

The  cares  of  housekeeping  in  India  are  at 
first  discouraging.  You  seem  to  be  spend- 


INSECTS. 


121 


ing  your  time  to  no  purpose.  But  it  is  not  lost 
time.  It  is  a good  apprenticeship  to  the  new- 
comer, and  serves  to  make  him  acquainted  with 
the  modes  of  thought  and  action  common  among 
the  people.  Every  question  asked  or  order 
given  to  a servant  or  workman,  and  every 
answer  received,  is  a lesson  in  the  language. 
Every  blunder  made  and  corrected  is  a pre- 
paration for  your  work  among  a people  so  far 
removed  in  all  their  ways  from  us  as  are  the 
Hindus. 

The  housekeeper  in  India  soon  finds  that  he 
is  not  to  enjoy  his  dwelling  alone ; that  he 
must  consent  to  the  society  of  many  a family 
of  fellow-lodgers,  who  do  not  wait  for  invita- 
tion or  introduction,  and  make  up  in  numbers 
what  they  lack  in  size.  The  insect  tribes  of 
India  must  not  be  overlooked  in  our  chapter 
upon  housekeeping.  At  your  first  meal  you 
discover  that  whole  armies  of  ants  are  hurrying 
back  and  forth  on  the  floor  with  the  crumbs 
that  have  fallen  from  the  table.  Nor  are  they 
too  honest  to  enter  the  meat-safe,  if  its  legs  do 
not  stand  in  vessels  of  oil  or  water.  The  mos- 
quito netting  which  surrounds  your  bedstead 
must  be  well  tucked  under  the  bed,  and  care- 
fully lifted  when  you  get  in,  or  hordes  of  hun- 
11 


122 


INSECTS. 


gry  mosquitos  will  give  you  their  company; 
with  all  your  care  a select  band  will  manage  to 
find  some  place  of  entrance,  and  torture  your 
ears  with  their  music  as  well  as  your  body  with 
their  bites.  In  the  morning  you  must  shake 
out  your  shoes,  so  as  not  to  intrude  on  any  stray 
centipede,  roach,  or  scorpion  that  may  have 
ensconced  himself  there  for  the  night.  In  the 
evening,  at  certain  seasons,  while  taking  your 
tea,  a swarm  of  winged  ants  will  make  their 
appearance ; they  drop  into  your  cup,  become 
entangled  in  your  butter,  fill  your  plate,  and 
enter  your  mouth ; there  is  nothing  to  be  done 
but  to  beat  a retreat,  leaving  the  table  with  its 
lights  to  the  enemy.  In  the  morning  you  will 
find  the  table  strewn  with  wings  which  the  ants 
have  left  behind  them,  marching  off  upon  more 
humble  limbs. 

A small  gnat,  known  as  the  eye-fly^  is  ex- 
ceedingly annoying,  especially  to  children. 
They  manage,  notwithstanding  all  ^mur  efforts, 
to  get  into  your  eyes,  causing  much  irritation, 
A very  distressing  ophthalmia  is  supposed  by 
the  natives  to  be  carried  from  one  person  to 
another  by  these  minute  creatures.  The  cock- 
roaches which  swarm  in  this  country,  though 
less  trying  than  the  eye-flies,  are  destructive  to 


LIZARD — SCORPION. 


123 


clothes,  and  compel  you  constantly  to  look  over 
your  drawers  and  trunks. 

The  ants,  mosquitos,  and  other  insects  are 
thinned  off  by  active  little  lizards^  that  live 
about  the  furniture  and  pursue  their  prey  on 
the  w^alls  and  ceilings.  Sometimes,  when  un- 
warily darting  upon  a mosquito  or  fly,  the 
lizard  will  come  dropping  upon  your  table  or 
yourself — more  to  his  fright,  however,  than  to 
yours,  for  they  are  harmless  creatures  and  the 
allies  of  man,  as  they  attack  his  enemies  of  the 
insect  tribe.  Lizards  of  a larger  kind  inhabit 
the  gardens,  and  a still  larger  species  is  by 
some  classes  eaten,  and  accounted  a delicacy. 

The  scorpion  is  a small  creature,  from  three 
to  five  inches  in  length.  In  appearance  it  much 
resembles  a little  lobster.  The  smaller  species 
js  of  a browmish-white  colour,  and  is  more 
venomous  than  the  large  black  scorpion*  though 
less  repugnant  to  the  eye.  They  are  found 
under  the  corners  of  mats,  in  storehouses,  on 
shelves,  and  in  other  unswept  places.  When 
disturbed,  they  run  over  the  floor  with  their 
jointed  tails  arched  over  their  backs,  and  ready 
to  strike  with  the  hooked  sting  in  wdfich  it  ends. 
The  sting  is  severe,  but  scarcely  dungerous. 

A more  pleasing  class  of  visitors  are  the  little 


124 


SQUIRRELS — CROWS. 


gray  squirrels  that  abound  in  Madras.  These 
pretty  little  creatures  live  on  the  house-tops 
and  in  the  verandah  blinds,  and  claim  a right 
to  eat  of  all  that  grows  upon  the  premises.  Not 
content  with  injuring  the  fruit,  they  make  in- 
roads upon  the  provisions  of  the  house  when  an 
opportunity  occurs. 

The  crows  are  innumerable.  They  are  not 
useless,  for  they  clear  the  streets  of  garbage 
that  might  produce  disease,  but  their  impudence 
is  quite  provoking ; they  perch  upon  the  houses 
tops  and  trees,  with  their  shining  heads  out- 
stretched, and  their  keen  eyes  on  the  watch,  so 
that  nothing  can  be  left  uncovered  with  safety 
that  suits  their  very  accommodating  appetites. 
When  a fair  opportunity  occurs,  they  dart  into 
the  house,  (which,  it  must  be  remembered,  is 
almost  without  closed  doors  or  glazed  windows,) 
thrust  their  bills  into  the  butter,  or  take  the 
bread  from  the  plate.  They  do  not  hesitate  to 
snatch  a biscuit  from  a child’s  hand,  and  flying 
off,  coolly  to  eat  it  on  a neighbouring  house-top. 

Add  hats,  mice,  muskrats,  sparrows,  and 
monkeys  to  the  list  of  a Madras  housekeeper’s 
visitors,  and  you  will  believe  that  some  care  is 
needed  in  housekeeping,  house-cleaning,  and 
house-walking.  Yet  the  evil  is  greater  in  ap- 


WHITE  ANTS. 


125 


pearance  than  in  fact.  Habit  soon  makes  these 
sights  and  sounds  so  familiar  that  they  are 
almost  unnoticed,  and  caution  becomes  so  habit- 
ual that  accidents  are  rare.  Against  the  mi- 
nor insect  tribes  and  other  depredators  you 
adopt  precautions,  and  you  think  before  you 
unroll  a mat  or  thrust  your  hand  into  a dusty 
corner,  and  so  avoid  a sting.  But  one  case  of 
stinging  by  a scorpion  occurred  in  our  house- 
hold, and  no  case  of  injury  by  a serpent. 

I must  not  omit  to  notice  a most  formidable, 
though  apparently  insignificant  insect,  not  yet 
mentioned  — it  is  the  white  ant.  This  is  a 
small,  semi-transparent  insect ; in  appearance 
most  harmless,  in  reality  most  destructive.  The 
habits  of  the  white  ants  are  peculiar.  They 
live  in  houses  partly  under  the  earth,  but  fre- 
quently built  up  in  hills  two  or  three  feet  above 
it,  and  pierced  in  every  direction  with  halls  and 
galleries.  They  issue  from  their  home  in  long 
lines,  each  one  carrying  a load  of  mud ; with 
this  they  form  a covered  way  about  the  size  of 
a pipe-stem,  under  which  they  pass  to  and  fro 
extending  their  gallery.  They  do  not  cross  a 
floor  or  climb  a post  except  under  this  cover. 
In  the  morning  you  will  find  a line  of  hard 

brown  clay  commencing  at  an  unseen  hole  in 
11* 


126 


WHITE  ANTS. 


the  mortar  floor,  and  extending,  it  may  be,  up 
a door  to  the  ceiling.  You  break  away  this 
gallery,  and  find  a troop  of  white  ants  hurrying 
back  and  forth,  extending  their  road  and  boring 
or  furrowing  the  door.  But  as  soon  as  they 
are  exposed,  they  run  hither  and  thither  in  great 
terror,  seeking  for  their  hiding-place.  If  they 
cannot  reach  it,  they  are  lost.  The  red  ants 
attack  them,  and  seizing  their  soft  bodies  with 
their  nippers,  after  a short  struggle  bear  them 
writhing  away  to  their  holes.  The  lizards,  too, 
prey  upon  them,  and  fowls  eat  them  with  eager- 
ness. Thus  one  tribe  is  kept  in  check  by  an- 
other, so  as  not  to  increase  beyond  endurance. 

The  white  ants  frequently  do  much  mischief 
before  they  are  discovered.  A woollen  rug 
carelessly  left  upon  the  floor  but  a single  night, 
was  brought  to  us  the  next  morning  with  a great 
slit,  three  feet  long,  cut  down  its  middle.  It  was 
the  kareyan  had  done  the  mischief.  Coming 
up  through  the  plaster  floor,  they  had  in  one 
night  furrowed  the  rattan-mat  and  spoiled  the 
rug.  In  the  mission  printing  establishment 
the  boxes  of  paper  are  kept  upon  raised  frames 
which  are  swept  under,  and  inspected  with  care. 
On  opening  a box,  however,  its  contents  were 
found  to  be  completely  riddled  with  small  holes. 


WHITE  ANTS. 


127 


On  examination,  it  appeared  that  one  end  of  a 
piece  of  rope  thrown  on  the  box  rested  on  the 
ground ; along  this  they  had  advanced  and 
done  their  destructive  w^ork. 

^lany  a resident  in  India  can  sympathize 
with  the  worthy  Carmelite  friar,  San  Barto- 
lomeo, w'ho  thus  narrates  his  first  acquaintance 
with  these  little  intruders,  when  at  Pondicherry : 
“ I had  put  all  my  effects  into  a chest  which  stood 
in  my  apartment ; and  being  one  day  desirous  of 
taking  out  a book,  as  soon  as  I opened  the  chest, 
I discovered  in  it  an  innumerable  multitude  of 
those  white  insects  which  the  Tamulians  call 
'kareyan.  When  I examined  the  different  articles 
in  the  chest,  I,  to  my  sorrow,  found  that  these 
little  animals  had  perforated  my  shirts  in  a 
thousand  places,  and  gnawed  to  pieces  my 
books ; my  girdle,  amice,  and  shoes  fell  to 
pieces  as  soon  as  I touched  them.  The  ants 
W'ere  moving  in  columns  each  behind  the  other, 
and  each  carrying  away  in  its  mouth  a fragment 
of  ray  goods.  My  effects  were  more  than  half 
destroyed,  but  it  was  very  fortunate  for  me  that 
cotton  goods  were  sold  exceedingly  cheap  at 
Pondicherry.” 

A Scotch  gentleman  once  assured  me  that 
on  opening  an  almirah  (wardrobe)  he  found  his 


128 


THE  LANGUAGE. 


glass  tumblers  cut  in  ridges  by  the  white  ants; 
but  as  he  was  noted  for  telling  wonderful  stories, 
1 had  my  doubts  whether  it  might  not  be  a fel- 
low to  the  account  of  the  Hindu  cashier,  who, 
when  a deficiency  of  some  thousands  of  silver 
rupees  was  apparent  in  his  books,  charged  it 
as  Destroyed  by  the  white  ants  !” 


fanpage. 

“ Is  the  Hindu  language  difficult  ?”  and, 
“How  long  does  it  take  to  learn  to  speak  it?” 
are  questions  frequently  addressed  to  the  re- 
turned missionary.  Such  questions  are  founded 
on  the  false  notion  that  India  is  a single  coun- 
try, and  the  Hindus  a single  nation  with  a 
common  language.  It  is  as  if  one  should  ask 
whether  the  European  language  is  difficult? 
At  the  present  day  India  may  be  looked  upon 
as  an  empire ; for  it  is  almost  in  its  entire  ex- 
tent subject  directly  or  indirectly  to  British 
rule;  but  until  the  present  day  this  has  not 
been  the  case.  What  we  call  India,  or  Hin- 
dustan, has  never  borne  this  name  among  its 
own  inhabitants.  It  has  always  been  composed 


THE  LANGUAGE. 


129 


of  a number  of  states,  differing  in-language  as 
well  as  in  government,  although,  at  times,  se- 
veral of  these  states  may  have  been  subjected 
to  a single  conqueror.  As  on  the  continent  of 
Europe  there  are  various  languages,  with  a 
more  close  relationship  between  some,  as  the  Por- 
tuguese and  the  Spanish,  than  betw^een  others ; 
so,  it  should  be  remembered,  are  there  in  India 
various  languages  with  greatly  varying  affi- 
nities. 

India  proper  is  a vast  territory,  extending 
from  the  eighth  to  the  thirty-fifth  degree  of 
north  latitude,  a distance  of  nineteen  hundred 
miles ; and  from  the  Bay  of  Bengal  on  the 
east  to  the  Arabian  Sea  on  the  west,  a distance 
of  fifteen  hundred  miles,  containing  an  area  of 
1,250,000  square  miles.  In  this  wide  range  it 
embraces  climates,  scenery,  soils,  and  products 
varying  as  greatly  as  do  the  languages  of  the 
nations  that  inhabit  its  different  provinces.  It 
will  be  readily  understood  that  what  is  said  of 
the  Hindus  by  a writer  in  one  part  of  India 
may  not  be  true  of  the  inhabitants  of  other 
portions  of  the  country.  What  is  said  of  the 
Bengalis  may  not  be  true  of  the  inhabitants 
of  Madras  or  Bombay,  and  the  converse. 

All  the  languages  of  India  have  been  affected 


13C 


THE  LANGUAGE. 


bj  intercourse  with  conquering  nations,  who, 
pouring  down  from  the  north-west,  have  in 
successive  ages  made  themselves  masters  of 
great  portions  of  the  land.  In  all  of  them 
Sanscrit,  the  sacred  and  classic  language  of  the 
Hindus,  forms  a large  element,  but  in  a con- 
stantly diminishing  proportion  as  you  journey 
from  the  north  to  the  south.  Persian  and 
Arabic  also  enter  largely  into  the  composition 
of  the  languages  of  the  north  and  north-west. 

The  most  important  languages  of  India  may 
be  briefly  mentioned : 

The  Hindis  and  its  cognate  dialects,  com- 
posed of  Persian,  Arabic,  and  Sanscrit,  with  an 
ancient  Hindu  tongue,  is  spoken  by  the  inha- 
bitants of  a great  part  of  Northern  India.  In- 
cluding the  several  dialects,  it  is  spoken  bj 
about  50,000,000  of  people. 

Bengali  is  spoken  by  the  30,000,000  inha- 
bitants of  the  valley  of  the  Lower  Ganges, 
including  Bengal,  of  which  Calcutta  is  the 
metropolis.  It  is  almost  wholly  Sanscrit. 

Mahratti  is  the  language  of  about  10,000,000 
of  the  inhabitants  of  the  Bombay  presidency  in 
the  west. 

Oriyah^  spoken  in  Orissa,  south  of  Bengal,  con- 
tains much  Sanscrit,  but  less  than  the  Bengali. 


THE  LANGUAGE. 


131 


South  of  these  again  is  the  Telinga  or  Telugu^ 
spoken  by  some  8,000,000  of  people. 

And  still  farther  to  the  south  is  the  Tamils 
spoken  by  about  10,000,000. 

In  the  south-west  we  find  Qanare%e^  Malay- 
alim,  and  other  languages  of  less  importance. 

It  will  thus  be  seen  that  India  must  be 
thought  of  as  a continent  rather  than  as  a coun- 
try; and  as  an  assemblage  of  nations  with  cer- 
tain common  features  in  religion,  manners,  and 
character,  rather  than  as  a single  nation. 

The  tongue  which  we  were  called  upon  to 
master,  that  we  might  make  known  the  way  of 
life,  was  the  Tamil,  the  language  of  the  ten 
millions  of  souls  inhabiting  the  country  stretch- 
ing from  fifty  miles  north  of  the  city  of  Madras 
to  Cape  Comorin,  the  most  southern  point  of 
Hindustan,  and  embracing  the  districts  of 
Arcot,  Tanjore,  Coimbatoor,  Madura,  Tinne- 
velly,  &c.,  as  well  as  of  the  inhabitants  of 
Northern  and  Eastern  Ceylon.  This  country 
has  been  familiarly  known  as  the  Carnatic,  and 
the  language,  though  improperly,  as  the  Ma- 
labar. 

Tamil  appears  to  have  been  the  original 
language  of  Southern  India,  and  was  highly 
cultivated  before  the  Brahmins  introduced  the 


132 


THE  LiNGtJAGE 


Sanscrit  language  into  this  remote  part  of  India. 
At  present,  about  one-half  the  words  are  derived 
from  Sanscrit  roots.  This  has  been  a gain  to 
the  language,  and  an  assistance  to  the  preacher 
of  the  truth ; for  the  Sanscrit  is  rich  in  words 
expressive  of  such  ideas  as  faith,  repentance, 
sin,  holiness,  love,  sorrow,  joy,  &c.  Although  a 
heathen  signification  is  attached  to  such  terms 
by  the  people  from  long  use,  so  that  when  the 
missionary  speaks  of  sin  or  holiness,  they  may 
understand  that  which  he  does  not  mean,  yet 
he  can  by  explanation  and  example  make  the 
Christian  idea  of  these  abstract  terms  to  grow 
around  the  words.  Though  Satan  has  depraved 
such  words,  he  has  not  been  able  to  destroy 
them  It  is  the  work  of  the  missionary,  with  the 
blessing  of  God,  to  restore  to  them  their  proper 
meaning,  and  by  them  to  convey  to  the  Hindus 
the  commands  and  promises  of  the  Bible. 

The  acquisition  of  an  Oriental  tongue  is 
no  light  task.  In  the  study  of  French,  Ger- 
man, or  Spanish,  we  enter  upon  languages  very 
closely  related  to  our  own.  But  the  languages 
of  India  have  very  little  in  common  with  Eng- 
lish. It  requires  an  inversion  of  all  former 
modes  of  speech,  pronunciation,  and  even  of 
thought.  If  you  would  speak  in  a Tamil  chan- 


THE  LANGUAGE. 


138 


nel,  you  must  also  think  in  a Tamil  channel. 
The  young  missionary  must  at  once  plunge  in, 
not  resolving  never  to  speak  till  he  can  speak 
•well — like  the  simpleton  who  would  not  enter 
the  water  until  he  could  swim — or  he  never  will 
speak  at  all.  He  must  be  willing  to  make  mis- 
takes, to  be  corrected,  and,  if  needs  be,  laughed 
at,  and  told,  as  the  writer  has  been  more  than 
once,  “ You  had  better  learn  our  language  be- 
fore you  come  to  preach  to  us.”  He  must  get 
new  words  every  day,  and  use  them  as  fast  as 
he  gets  them  ; and  he  will  find,  month  by  month, 
that  it  becomes  less  a task  and  more  a pleasure 
to  make  known  to  these  poor  dying  heathen  in 
their  own  tongue  the  way  of  forgiveness  and 
everlasting  life.  An  interpreter  is  a miserable 
substitute  for  your  own  tongue,  and,  to  most 
men,  a damper  to  all  enthusiasm.  To  speak  to 
a strange  people  in  their  own  language  warms 
and  delights  the  speaker,  while  it  pleases,  con- 
ciliates, and  attracts  the  hearers.  Five  words 
of  love  from  your  own  lips  are  worth  fifty  from 
those  of  an  interpreter. 

The  Tamil  language  has  a highly--v\TougM 
grammar,  is  refined  and  accurate,  and  possesses 
a literature  wdiich  it  would  take  a lifetime  to 
read.  Though  difficult  of  acquisition,  it  is 


134 


THE  VERANDAH  SCHOOL. 


agreeable  when  acquired,  and  gives  scope  for 
eloquence  and  pathos  in  speaking  or  in  prayer. 
The  missionary  who  speaks  it  with  ease  and 
propriety  will  always  command  a crowd  of  at- 
tentive  hearers.  There  are  grammars,  dictiona- 
ries, and  other  helps  now  ready  for  the  student; 
all  that  is  wanting  is  the  response  to  the  cry 
for  preachers  in  this  tongue — “Lord  I here  am 
I ; send  me  !” 


A MISSIONARY  in  India,  at  the  present  day, 
need  not  wait  until  he  has  fully  mastered  the 
language  of  the  people,  before  commencing  his 
labours.  In  almost  any  mission  station,  while 
engaged  in  study  and  preparation  for  future 
increased  usefulness,  he  may,  in  the  distribu- 
tion of  tracts,  in  schools,  and  in  other  ways,  to 
a limited  degree,  make  Christ  known  to  the 
people.  To  some  persons  this  fact  has  proved 
a snare.  In  their  haste  to  enter  upon  immediate 
efforts  to  do  good,  they  have  neglected  a proper 
devotion  to  the  study  of  the  language,  the 
foundation  of  the  missionary’s  chief  work,  the 
preaching  of  the  gospel.  A moderate  amount 


THE  VERANDAH  SCHOOL. 


135 


of  such  engagements,  however,  rather  aid  tnan 
injure  his  progress  in  this  respect,  by  leading 
him  to  hear  and  use  the  language,  while  they 
relieve  the  weariness  of  continual  study. 

Upon  taking  charge  of  the  Royapooram  sta- 
tion, vre  found  a small  day-school  for  girls 
taught  on  the  mission  premises,  and  two  boys’ 
schools  in  neighbouring  and  populous  parts  of 
the  city.  In  the  care  of  these  schools  we  found 
something  to  do  at  once,  and,  in  our  desire  to 
instil  the  all-important  truths  of  the  gospel  into 
the  tender  minds  of  the  pupils,  a stimulus  to 
increased  efforts  to  acquire  the  Tamil  language. 
Our  girls’  school,  to  which  the  name  of  “Ve- 
randah school”  was  given  from  its  being  held 
on  the  portico  of  our  house,  was  under  the  care 
of  the  missionary’s  wife.  Though  an  humble 
and  unpretending  agency  by  which  to  benefit 
this  heathen  people,  such  schools  must  not  be 
overlooked.  They  are  one  of  the  means  by 
which  the  Hindus  are  to  be  raised  from  their 
degradation.  The  females  are  thus  reached  and 
influenced  by  the  female  missionary,  when  they 
could  not  be  reached  by  the  minister  of  the 
gospel. 

Any  one  entering  the  house  between  the 
hours  of  eight  in  the  morning  and  two,  if  he 


136 


THE  VERANDAH  SCHOOL. 


did  not  see,  would  certainly  hear  the  group  of 
girls,  some  thirty  in  number,  that  occupied  one 
end  of  the  brick-paved  verandah.  All,  whether 
seated  on  the  floor,  or  standing  to  recite,  rflse 
their  lungs  most  fliithfully,  and  almost  without 
cessation.  The  little  ones,  five  or  six  years 
old,  dressed  simply  in  a skirt  of  calico  reaching 
to  the  ankles,  with  their  jet-black  hair  neatly 
combed,  sit  tailor-wise  on  the  floor,  with  white 
sand  from  the  beach  spread  on  the  bricks  before 
them.  One  of  their  number  sits  opposite  to 
them,  and  with  her  fore-finger  writes  a letter 
of  the  Tamil  alphabet  in  the  sand,  at  the  same 
time  singing  out  its  name  in  a loud  monotonous 
chaunt.  The  class  then  take  up  the  sound  and 
repeat  it,  as  they  write  wdth  their  fingers  the 
same  letter  in  the  sand.  The  monitor,  with 
the  palm  of  her  hand,  rubs  the  letter  out,  and 
smoothing  the  sand,  writes  the  next  letter,  call- 
ing out  its  name.  The  class  follow,  and  so  the 
lesson  goes  on,  the  girls  keeping  time  with  their 
voices  while  they  form  the,  letters  with  their 
fingers,  thus  learning  to  read  and  write  at  once. 
Hour  after  hour,  the  sound  of 

Ana,  ana,  a-a-a-n-a;  ana,  ana,  (siliort  a,) 

A-vena,  avena  j a-a-a-vcna,  avena,  (long  a,) 

Ee-na,  ee-na;  ee-ee-na,  ee-na,  (short  i,"j 


VERANDAH  SCHOOL. 


137 


and  so  on  with  the  other  letters  of  the  alphabet, 
comes  ringing  in  your  ears,  mingled  with  the 
voices  of  the  spelling-class,  and  those  of  the 
readers,  until  you  wonder  what  these  little 
throats  are  made  of,  that  they  do  not  wear  out 
with  the  constant  strain. 

The  teacher  sits  cross-legged  before  the  girls, 
giving  the  most  of  his  attention  to  the  upper 
classes,  and  appointing  the  more  forward  of 
these  to  hear  the  little  ones.  The  studies  in 
schools  of  this  grade  are  to  a very  great  degree 
religious — much  more  so  than  in  any  schools  in 
America.  The  pupils  read  and  study  Scripture 
catechisms,  the  Gospels,  Psalms,  Scripture  his- 
tory, and  hymns,  with  arithmetic,  a little  geo- 
graphy, and  sewing. 

Among  the  Hindus,  learning  is  not  a female 
accomplishment.  “Why  should  women  read,” 
say  they  ? “ They  can  boil  rice,  make  curry, 

and  take  care  of  the  house  without  reading. 
Moreover,  if  you  give  them  learning,  it  will 
make  them  proud  and  wicked  ; they  will  not  be 
obedient  to  their  husbands,  and  we  shall  have 
no  peace  at  home.”  When  we  point  to  females 
from  Christian  lands,  and  show  them  their  su- 
periority to  Hindu  women,  they  reply  that 
learning  may  answer  for  white  women,  but  it 


138 


VERANDAH  SCHOOL. 


does  not  for  their  wives.  Poor  creatures  ! de- 
graded they  now  are  truly,  and  degraded  they 
must  be  while  kept  in  ignorance,  and  treated 
only  as  if  made  for  the  pleasure  and  service  of 
man.  They  will  not  have  self-respect,  while 
even  their  own  sons  are  taught  to  revile  and 
disobey  them  ; and  they  cannot  have  that  deli- 
cacy of  sentiment,  refinement,  and  gentleness 
so  characteristic  of  the  Christian  female,  while 
treated  as  drudges,  both  by  husbands  and  sons. 
The  power  of  Christianity  alone  can  raise  them 
from  their  degradation.  It  is  the  privilege  of 
the  Christian  female  in  heathen  lands  to  gather 
into  Christian  schools  the  young  of  her  own  sex, 
who  could  not  be  reached  by  the  missionary  if 
alone,  and  to  infuse  into  their  tender  hearts 
the  elevating,  purifying,  and  refining  principles 
of  the  gospel. 

The  boarding-school,  which  removes  the  child 
from  the  influence  of  heathen  friends  for  a series 
of  years,  and  places  her  constantly  under  the 
influence  of  the  Christian  teacher,  alfords  the 
most  favourable  opportunity  for  training  girls 
to  ways  of  piety.  But  this  involves  a necessity 
of  expense,  accommodation,  and  teaching  which 
cannot  be  incurred  at  every  station.  Yet,  the 
day-school,  though  an  humble,  is  not  a useless, 


VERANDAH  SCHOOL. 


139 


effort  to  benefit  the  women  of  India.  Certainly, 
no  Christian  could  look  without  pleasure  upon 
the  group  of  girls  daily  collected  upon  the 
verandah  at  Royapooram.  Gathered  from  the 
houses  of  the  poor,  and  stimulated  to  cleanli- 
ness and  neatness  by  little  rewards,  their  ap- 
pearance formed  a pleasing  contrast  to  that  of 
the  girls  of  the  same  class  met  in  the  streets. 
In  their  faces,  too,  there  was  a brightness, 
vivacity,  and  refinement  that  showed  the  bless- 
ing of  God  upon  the  teachings,  conversation, 
and  prayer  of  a Christian  woman.  On  the 
Sabbath,  the  higher  classes  of  girls,  dressed  in 
clean  skirts  and  jackets,  and  a light  white  robe 
thrown  over  one  shoulder  and  wound  around  the 
waist,  with  their  glossy  black  hair  neatly  turned 
up  and  filled  with  flowers,  formed  a most  atten- 
tive and  intelligent  part  of  the  missionary’s 
audience. 

It  is  a matter  of  great  regret  that  these  girls 
are  taken  from  school  usually  before  they  are 
twelve  years  old,  and  often  are  no  more  heard 
of  by  their  teachers,  as  they  are  married  at 
about  this  age.  Yet  the  seed  sown  will  not 
wholly  perish ; though  we  see  not  the  fruit  in 
them,  it  may  appear  in  their  children.  We 
cannot  doubt  that  God  will  use  the  truth  thus 


140 


VERANDAH  SCHOOL. 


sown  in  the  tender  heart  of  childhood,  and  bless 
it  to  them  and  to  others. 

We  know  not  how  many  of  these  little  ones 
enter  the  kingdom  of  heaven.  In  many  in- 
stances they  give  good  evidence  of  a simple 
faith  in  Christ.  In  the  school  just  described, 
a pleasing  instance  of  this  occurred.  Two 
daughters  of  a poor  woman  living  in  a mud- 
walled  hut  near  us  were  regular  attendants  at 
the  verandah  school.  One  of  them,  Sevaley  by 
name,  had  been  noticed  by  Mrs.  D.  as  very 
constant  in  her  attendance,  and  uncommonly 
gentle  and  mild  in  her  demeanour.  Unlike 
many  Hindu  girls,  she  was  retiring  and  modest. 
When  unkindly  treated,  instead  of  the  vulgar 
abuse  and  revilings  common  among  them,  her 
answer  was  sorrow  and  tears.  One  day,  while 
we  were  at  dinnei-,  little  Sevaley  came  to  us, 
leading  a blind  beggar  by  the  hand.  When  we 
asked  her  what  she  wanted,  with  infantile  sim- 
plicity, she  put  one  finger  on  each  eye,  and 
said,  ^^Pitchey-karen  eiyah  ! erey  pit chey-karen 
eiyali!  [a  beggar,  sir!  a poor  beggar,  sir  I”) 
and  looked  at  us  imploringly,  but  without  ask- 
ing us  to  give  any  thing  to  him.  He  had  come 
to  her  mother’s  house  for  alms ; but  as  they 
were  too  poor  to  help  her,  Sevaley  had  brought 


LITTLE  SEVALEY. 


141 


him  to  us.  She  went  away  with  a light  heart, 
leading  him  by  the  hand,  delighted  at  finding 
her  hopes  realized. 

We  were  naturally  interested  in  the  little 
girl,  and  when  she  was  absent  from  school  for 
several  days  through  sickness,  we  went  to  see 
her.  We  found  the  family  living  in  a street 
near  us,  in  a little  hovel  with  mud-walls  and  a 
thatched  roof  of  palm-leaves.  Her  father  was 
out  of  employment,  and  her  mother,  a coarse, 
complaining  woman,  showed  us  the  handful  of 
rice  she  had  received  for  a day’s  labour.  Se- 
valey  came  out  of  the  house,  looking  thin  and 
weak,  but  greatly  pleased  to  see  the  minister 
and  the  lady.  After  some  conversation,  we 
left  the  mother,  promising  to  aid  them.  AVe 
sent  Sevaley  little  comforts  from  time  to  time 
by  the  catechist,  (native  preacher,)  who  said 
that  “she  spoke  very  well.” 

Returning  one  morning  from  the  examination 
of  a boys’  school,  I found  little  Sevaley  lying 
upon  a mat  that  had  been  spread  for  her  on 
our  verandah,  with  Mrs.  D.  seated  beside  her 
making  her  a jacket.  She  was  now  much 
swollen  with  dropsy,  and  very  weak ; she  also 
coughed  very  badly.  When  asked  whether  she 


142 


LITTLE  SEVAL]#r. 


read  at  home,  and  what,  she  answered  that  she 
did ; that  she  read  “ Matthew,  and  Psalms,  and 
Scripture  history,  and  ‘ Spiritual  Milk.’  ” She 
told  us  too,  with  much  simplicity,  that  when 
sick  at  home  she  loved  Christ,  and  often  thought 
of  him ; that  she  was  going  to  die,  but  was  not 
afraid,  because  Christ  died  for  her.  How  as- 
tonishing to  us,  the  thought  that  this  poor  dis- 
eased child,  now  pining  away,  almost  destitute 
of  food  and  clothing,  in  a miserable  hut  on  the 
shores  of  heathen  India,  might  soon  be  casting 
a crown  of  gold  at  the  feet  of  her  Saviour  God 
in  the  kingdom  of  glory  ! 

It  was  but  a few  days  after  this  that  her 
mother  came  to  ask  us  for  money  to  bury  her 
daughter.  Little  Sevaley  was  dead.  Released 
from  sin,  sorrow,  and  suffering,  she  had  gone, 
we  trust,  to  that  world  where  the  inhabitant 
shall  no  more  say,  I am  sick.  Females  of 
America  ! it  is  not  in  vain  that  Christian 
women  dwell  among  the  heathen  ! Remember 
your  happy  lot,  and  do  what  you  can  for  the 
daughters  of  sin  and  sorrow  in  other  lands. 
And,  youthful  reader,  let  me  ask  you,  will  this 
little  child  in  the  judgment  rise  up  as  a witness 
against  you,  and  ask.  Why  you,  in  this  Chris- 


SANJUVARAYAN-PETTAH. 


143 


lian  land^  never  forsook  your  sins  and  gave 
your  heart  to  G-od?  Unto  whom  much  is 
given,  of  them  will  much  be  required. 


^anjttl)srapn-5rtta|[. 

One  of  my  most  common  walks,  while  at 
Royapooram,  was  to  the  boys’  Tamil  day-school 
at  Sanjuvarayan-pettah,  a suburb  at  some  dis- 
tance from  the  mission-house.  An  appointment 
having  been  made  over  night  with  the  native 
preacher,  before  sunrise  he  was  at  the  house 
ready  to  accompany  me.  Our  start  needed  to 
be  an  early  one,  for  a late  return  in  the  hot  sun 
would  be  dangerous  to  health.  The  catechist, 
dressed  in  a long,  close-fitting  white  robe  and 
white  muslin  turban,  carried  in  his  hands  a 
good  supply  of  tracts,  while  the  missionary 
bore,  in  addition  to  his  books,  a stout  doubly- 
lined  umbrella  as  a protection  from  the  glare 
of  the  sun  during  the  return  walk.  Leaving 
the  well-made  street  of  Royapooram,  we  struck 
off  to  the  west  along  a sandy  road.  The  Mo- 
hammedan families  living  here  stared  at  the 
missionary  most  perseveringly,  while  the  boys 


144 


SANJUVARAYAN-PETTAH. 


cried  Padre!  Padre after  us.  At  the 
corner  of  this  road,  bj  the  side  of  a small  na- 
tive house,  a slowly-burning  rope-match  hung 
from  a tree ; this  showed  the  piety  of  the  house- 
holder, who  was  laying  up  treasure  in  heaven  by 
his  benevolence  on  earth  in  furnishing  a light 
for  segar-smokers ! One  and  another  would 
come  up,  perhaps  making  his  cheroot  (a  Tamil' 
word,  meaning  a roll)  as  he  walked,  from  the 
tobacco-leaf  in  his  hand,  stop,  light  his  segar 
with  all  the  gravity  of  a philosopher,  and  go 
puffing  on  his  "v^ay. 

We  did  not  stop,  having  a different  use  for 
our  mouths;  but  making  another  turn,  passed  a 
vegetable  garden.  Among  its  beds  of  spinage, 
beans,  and  egg  plants,  stood  little  posts  crowned 
with  earthen  pots,  painted  with  white  and  black 
stripes.  These  were  to  protect  the  crop,  not 
against  thieves,  but  against  devils  and  the  evil 
eye.  It  is  a popular  belief  that  if  malicious 
persons  cast  an  “evil  eye”  on  their  fields,  in 
some  mysterious  way  the  crop  will  be  destroyed. 
These  pots  are  stationed  prominently  among 
the  vegetables,  that  such  noxious  glances  might 

* Padre,  meaning /a^Aer,  is  a term  first  borrowed  from 
the  Portuguese,  and  applied  to  priests — now  to  all  European 
and  Amerioan  clergymen. 


THE  EVIL  EYE. 


145 


first  fall  upon  them,  and  no  damage  come  to  the 
harvest.  They  are  also  esteemed  highly  effica- 
cious in  keeping  off  the  demons,  of  whom  the^ 
Hindus  stand  in  constant  dread. 

It  is  not  their  crops  alone,  but  life  and  health) 
also  are  supposed  to  be  in  danger  of  misfortune- 
from  the  glance  of  evil  eyes.  They  are  espe- 
cially careful  to  guard  their  new-born  children, 
from  such  a misfortune.  For  this  purpose  a. 
lamp  is  made  from  a paste  of  rice-flour,  filled, 
with  oil,  and  lit.  It  is  then  waved  in  circles, 
before  the  babe,  and  placed  by  its  side.  Visitors, 
will  naturally  first  look  af  the  lamp ; and  the 
harm  which  might  result,  as  they  in  their  super- 
stitious fear  suppose,  from  the  glance  of  sor- 
cerors  or  evil-disposed  persons,  wdll  be  averted.. 
This  is  but  one  of  a thousand  imaginary  dam 
gers  of  which  the  heathen  inhabitants  of  India 
stand  in  constant  dread. 

But,  having  passed  through  a grove  of  cocoa- 
nut-trees,  under  w'hich  were  the  huts  of  poor 
toddy-drawers  from  the  south,  w'e  now  entered 
the  street  of  Sanjuvarayan-pettah.  The  peon 
who  stood  at  the  police  station,  making  a low 
salaam,  asked  for  a book.  One  w’as  given  him, 
and  after  a little  conversation,  we  passed  on. 
The  women  stopped  their  brooms  and  tongues 

13 


146 


SANJUTARAYAN-PETTAH. 


to  have  a good  look  at  the  padre  as  we  passed; 
and  the  monkeys  grinned  at  us  from  the  walls. 
Even  the  dogs  knew  that  we  were  entering  a 
territory  to  which  we  had  no  right,  and  barked 

• at  the  white  intruder.  The  boys,  early  as  it 
was,  were  at  their  books  in  the  heathen  school, 
and  the  dye-men  were  stirring  their  pots,  and 
fishing  up  from  the  blue  indigo  long  pieces  of 
•cotton  cloth.  The  bazaar-men  were  opening 
their  stalls,  and  in  one  a shrivelled  old  man 
was  showing  his  charity  by  breaking  a rice  cake 

■ into  morsels  and  throwing  them  to  the  crows. 
This  is  esteemed  a most  meritorious  act,  and 

■ highly  pleasing  to  the  gods.  It  certainly  was 
to  the  crows,  who  clustered  around  with  loud 
caws,  and  caught  the  fragments  in  their  bills 
'before  they  reached  the  ground. 

But  here  we  are  at  the  school : a boy  has 
caught  sight  of  us,  and  announced  the  approach 
of  the  missionary.  The  news  produces  a won- 

• derful  state  of  studiousness  in  the  boys  and 
•earnestness  in  the  teacher.  The  pupils  roar 

• out  their  lessons  so  as  to  be  heard  through  all 
the  neighbourhood,  and  the  master  is  too  busy 
•to  see  us  until  we  are  within  the  door  of  the 
school-room.  Instantly  he  commands  silence, 
makes  a profound  salaam,  and  gives  an  account 


Writing  on  palm  leaf,  a palm  leaf  book,  and  a Hindu  letter  written 
on  the  palm  leaf.  p.  147. 


THE  SCHOOL. 


147 


of  his  school ; the  boys  who  are  out  are  called 
in,  and  reasons  given  for  the  absence  of  others. 

The  classes  are  now  called  up  and  examined. 
The  little  ones  spell  and  repeat  their  catechism, 
and  the  older  classes  answer  to  questions  in 
Bible  history,  read,  and  recite  from  the  higher 
Tamil  school-books,  that  we  may  know  whether 
they  have  been  properly  instructed.  It  is  the 
custom  to  hold  the  teacher  responsible,  and  to 
pay  him  in  proportion  to  the  amount  taught 
the  boys.  The  little  fellows,  when  reciting, 
stand  up  in  rows,  with  their  arms  crossed  upon 
their  naked  breasts,  for  a cloth  around  their 
middle  is  their  only  dress ; their  heads  are 
shaved  except  a little  tuft  upon  the  crown, 
which  is  suffered  to  grow  long,  and  is  a mark 
of  Hindu  nationality. 

The  more  advanced  pupils  use  books  printed 
by  the  mission  or  the  tract  society;  and  the 
little  ones  have  the  sanded  floor  for  primer  and 
copy-book,  writing,  as  in  the  girls’  school,  with 
their  fore-finger,  and  reading  as  they  write. 
They  still,  however,  in  many  lessons,  adhere  to 
the  Hindu  custom  of  writing  with  an  iron  style 
or  graver  upon  strips  of  palm-leaf,  as  in  the 
days  when  Alexander  the  Great  invaded  India. 
The  leaf  of  the  palmyra-palm  is  cut  into  pieces 


148 


WRITING — THE  OLLA. 


a foot  or  two  in  length,  and  an  inch  or  more  in 
width.  They  hold  this  firmly  between  the 
thumb  and  fingers  of  the  left  hand,  and  taking 
the  sharp-pointed  style  in  the  right  hand,  rest 
it  against  the  thumb  nail  of  the  left,  which  is 
notched  for  this  purpose ; and  thus  guiding  it, 
cut  the  letters  into  the  surface  of  the  olla  or 
palm-leaf.  The  writing  is  then  made  more 
plain  by  having  powdered  charcoal  rubbed  into 
the  leaf. 

By  practice,  they  become  so  skilful  that  you 
may  see  men  writing  thus  on  the  olla  as  they 
walk  along  the  streets.  In  church  they  take 
notes  of  the  sermon,  and  in  business  draw  up 
accounts  in  this  Tvay,  both  neatly  and  rapidly. 

A book  is  made  by  cutting  a number  of  ollas 
to  an  even  length  and  breadth,  and  fitting  two 
pieces  of  thin  board  to  them ; it  is  bound  by  a 
string  passing  through  a round  hole  in  the 
boards  and  ollas,  and  wound  around  the  whole. 
The  covers  are  often  carved  and  ornamented  in 
accordance  with  Hindu  notions  of  beauty.  By 
loosening  the  string,  the  leaves  may  be  sepa- 
rated, and  the  book  read.  When  not  needed, 
it  is  tied  up  and  laid  away. 

The  boys  in  this,  and  other  schools  taught 
only  in  Tamil,  are  generally  of  the  poorer 


SANJUVARAYAN-PETTAH. 


140 


classes ; for  it  is  only  the  desire  for  acquiring 
English  that  will  induce  those  of  wealth  and 
rank  to  attend  a Christian  school  and  mingle 
with  boys  of  inferior  caste.  Yet  we  are  glad 
to  bring  the  poor  as  well  as  the  rich  under  the 
influence  of  the  gospel ; and  although  such 
schools  are  defective  in  many  respects,  they 
are  better  than  nothing  at  all.  The  boys  study 
the  Scriptures  and  Scripture  catechisms,  attend 
church  on  Sunday,  and  come  to  the  missionary 
station  monthly,  or  oftener,  to  be  examined. 
They  thus  acquire  a knowledge  of  Christianity, 
and  are  prepared  to  understand  the  preaching 
of  the  gospel,  as  it  cannot  be  understood  by 
one  who  has  been  nurtured  in  complete  hea- 
thenism. Moreover,  we  thus  get  a foothold  in 
the  centre  of  populous  heathen  districts.  We 
hire  the  house,  and  pay  the  teacher ; hence,  all 
feel  that  it  is  our  school.  We  go  there  w’hen 
we  please,  and  the  people  seldom  complain,  for 
it  is  now  the  “Padre’s  school.”  Thus  the  school 
becomes  a point  for  preaching,  without  greatly 
alarming  the  prejudices  of  the  people;  and  the 
whole  cost  will  only  be  about  five  dollars  a 
month,  the  pay  of  the  teacher  included.  Im- 
perfect as  is  the  teaching,  we  feel  very  sure 

that  could  our  Christian  friends  on  a Sabbath 
13* 


1.00 


SANJUVARAYAN-PETTAH. 


day  enter  the  mission  church,  and  see  the  rows 
of  boys  seated  on  tne  matted  floor,  and  from 
the  pulpit  look  down  upon  their  upturned  faces, 
they  would  feel  as  did  our  Saviour  when  he 
said,  “Suffer  little  children  to  come  unto  me, 
and  forbid  them  not.”  We  cannot  believe  that 
the  seed  thus  sown  in  tender  soil  will  all  be 
lost. 

The  school-house  at  Sanjuvarayan-pettah  is 
a single  room  with  plastered  brick  w^alls,  tiled 
roof,  and  earthen  floor.  It  stands  immediately 
on  the  street,  and  so  answers  well  as  a place  for 
preaching  during  the  day.  Formerly  evening 
services  were  held  here  by  the  missionary  at 
the  station,  and  the  attendance  was  very  large. 
Just  opposite  to  the  school,  however,  stands  a 
heathen  temple.  As  will  be  supposed,  it  was 
far  from  agreeable  to  the  priests  that  hearers 
should  be  flocking  into  the  little  school-house  to 
learn  that  idols  were  vanity,  and  idolatry  sin. 
They  therefore  managed  to  have  special  services 
when  the  missionary  preached,  and  made  so 
hideous  a noise  with  trumpets,  drums,  and 
cymbals,  that  not  a word  could  be  heard.  I 
frequently  addressed  the  people  here  by  day, 
but  was  never  troubled  by  the  keepers  of  the 
temple.  The  wonder  is,  not  that  they  oppose 


VANARA-PETTAH. 


151 


as  so  much,  but  that  they  should  submit  so 
readily  to  the  intrusion  of  Christians  into  their 
strongholds. 

Leaving  this  pettah,  (district,)  we  turned  our 
steps  toward  Yanara-pettah,  or  Washerman- 
town,  probably  so  named  from  having  been  fii-st 
settled  by  that  caste.  Now,  it  is  a large,  popu- 
lous, and  intensely  heathen  district.  In  one 
portion  of  it  the  old  trade  is  still  briskly  plied. 
A number  of  wells  have  been  dug,  and  these 
are  all  day  long  surrounded  by  groups  of  wash- 
ermen hard  at  work.  Dipping  the  various 
garments  in  their  waterpots,  they  swing  them 
above  their  heads,  and  bring  them  down  on  the 
washing-stones  with  a force  and  rapidity  that 
keeps  up  a perpetual  succession  of  reports, 
rivalling  a discharge  of  musketry.  Threading 
the  streets,  we  passed  long  trains  of  foot-pas- 
sengers, engaged  in  the  various  callings  of  life — 
some  busy,  some  lazy,  some  noisy,  some  quiet ; 
but  alas ! all  heathen,  all  going  in  one  way,  all 
living  without  God  and  without  Christ.  It  is 
a sight  to  call  forth  compassion,, to  make  the 
heart  bleed.  The  harvest  truly  is  plenteous, 
and  the  labourers  are  few ! But  while  you 
pity  the  mass,  you  cannot  but  feel  a measure 
of  indignation  at  the  disgusting  tyranny  and 


152 


MENDICANTS. 


insolence  of  the  religious  mendicants  who  de- 
ceive and  oppress  them.  I cannot  forget  the 
look  of  sensual  hardihood  and  brazen  impudence 
of  a Yishnuvite  whom  we  met  in  this  walk.  He 
wore  the  usual  robe  of  his  order,  and  a showy 
turban.  In  one  hand  he  bore  a fan,  in  another 
a bright  brass  vessel  for  alms ; around  his  neck 
was  a rosary  of  beads.  The  mark  of  Yishnu, 
a stripe  of  yellow  between  two  of  white  paint, 
was  painted  conspicuously  on  his  forehead. 
And,  not  only  on  his  forehead,  but  on  his  arms, 
throat,  chest,  fan,  and  pot  also,  was  this  emblem 
of  his  god  vain-gloriously  displayed.  As  he 
passed  the  houses,  he  sang  from  the  purannas 
(holy  books)  the  praises  of  Yishnu  in  a loud, 
insolent  tone;  nor  would  he  go  from  one  to 
another  until  something  had  been  contributed 
by  its  inhabitants.  We  spoke  to  him ; but  our 
words  only  excited  the  most  contemptuous  and 
scornful  derision.  What  was  religion  to  him  ! 
what  did  he  care  for  heaven  or  hell ! He  filled 
his  belly,  and  that  was  enough  for  him !”  and 
again  he  commenced  his  Yishnuvite  hymns. 
Miserable  creature  ! for  such  there  is  little  hope. 
Of  a truth,  “Their  God  is  their  belly  !” 

But  let  us  enter  the  dingy  room  on  our  left; 
we  shall  see  a more  pleasant  sight : it  is  our 


VANARA-PETTAH. 


153 


Vanara-pettah  school.  A group  of  boys  are 
conning  their  lessons.  The  monitor  is  writing 
on  an  olla-leaf,  with  his  iron  style,  a lesson  for 
a class.  The  teacher  appears  from  behind  one 
of  the  wooden  posts  which  support  the  roof,  and 
making  a low  salaam,  inquires  with  oriental 
politeness  after  the  health  of  ‘‘his  reverence” 
and  family.  The  examination  of  the  classes 
was  not  satisfactory,  and  led  us  to  think  that 
Jair  had  left  the  school  to  the  teaching  of  the 
monitor,  while  he  was  engaged  in  money-making 
elsewhere;  but  excuses  abounded,  as  they  always 
do  in  the  mouth  of  a Hindu,  and  a good  reason 
w'as  given  for  every  deficiency.  A stranger 
would  have  noticed  that  one  boy  had  his  feet 
fastened  by  an  iron  chain  to  his  waist.  He  had 
run  aw’ay  from  home  and  played  truant,  and 
now  his  father  had  padlocked  his  feet  to  keep 
him  at  home ; this  is  a common  punishment. 
Another  little  fellow  has  his  hair  matted  in 
long  filthy  locks  all  over  his  head.  Why  is  he 
not  shaved  like  the  rest?  His  parents  have 
made  a vow  to  present  his  hair  as  an  ofi'ering  to 
the  god  at  Tirupathy,  and  hence  it  is  not  cut 
or  combed.  At  the  next  annual  festival  he  will 
ask  for  leave  of  absence,  to  go  and  present  his 
locks  to  the  god  in  his  temple. 


154 


ROMAN  CATHOLICISM 


We  had  yet  another  use  for  our  school.  The 
highest  class  was  arranged  near  the  open  door 
for  examination.  Standing  on  the  Piol  (por- 
tico) outside,  we  questioned  them  in  a catechism 
called  “The  Spiritual  Lamp.”  This,  as  was 
intended,  soon  attracted  a crowd  of  listeners 
around  the  door.  By  question  and  answer  the 
boys  were  made  to  preach  the  great  truths  of 
Christianity  to  them,  until,  at  a favourable 
point,  the  discourse  was  turned  from  the  boys 
to  the  assembled  group  of  men,  and  the  worth 
of  the  soul  and  the  way  of  salvation  declared 
to  them.  Thus,  through  the  school,  the  truth 
finds  an  entrance  into  the  minds  of  those  who 
w^ould  never  come  near  a mission  church,  and 
that  not  in  an  obtrusive  way. 


goman  Catljolicisw  in  glairas. 

At  the  close  of  a warm  day  in  July,  our  at- 
tention was  arrested  by  an  illumination  which 
lit  up  the  sky  at  a short  distance  from  our 
Boyapooram  residence.  Flashes  of  brilliant 
flame  shot  up  from  torches  and  rockets,  and 
other  fireworks  threw  glittering  globes  into  the 


IN  MADRAS. 


155 


air  with  loud  explosions.  From  the  clangor 
of  the  Hindu  music  which  accompanied  the  ex- 
plosion of  fireworks,  I at  first  took  it  to  be  a 
heathen  wedding  procession.  The  merry  ring- 
ing of  the  bells  of  the  Roman  Catholic  church, 
some  five  minutes’  walk  distant,  chiming  in,  led 
me  to  ask  myself  whether  this  could  be  a Chris- 
tian ceremony  on  the  Christian  Sabbath  ? Hav- 
ing seen  but  little  of  the  practices  of  the  Romish 
Church,  I was  slow  to  believe  it,  and  yet  these 
sights  and  sounds  evidently  came  from  the  com- 
pound of  the  Catholic  church.  To  satisfy  my- 
self, I walked  to  the  church.  It  is  a large, 
substantial  edifice,  standing  in  the  centre  of  an 
enclosure  of  some  fifteen  acres,  with  a belfry 
close  by  well  supplied  with  large  bells.  As  I 
drew  near,  the  music  became  more  noisy,  and 
the  light  more  brilliant ; and  when  the  gate  of 
1 the  outer  wall  was  reached,  all  doubt  as  to  the 
■ scene  of  these  sights  and  sounds  was  dispelled. 

! It  was  a religious  service  of  the  church  which 
proclaims  itself  in  India,  as  well  as  in  other 
. lands,  the  only  true  church  of  Christ,  the  only 
channel  of  salvation. 

Entering  the  gate,  I found  myself  in  a throng 
1 of  Roman  Catholics,  Mohammedans,  and  hea- 
i then,  who  were  gazing  at  the  passing  proce.«ision 


156 


ROMAN  CATHOLICISM 


First  came  a band  of  native  musicians,  making 
horrible  discord  with  tomtoms,  (Hindu  drums,; 
pipes,  and  other  instruments ; next  a wooden 
figure,  two  feet  in  height,  with  wings,  borne  on 
mens’  shoulders, — this  represented  an  angel, 
and  was  preceded  and  accompanied  bj  flaming 
Roman  candles ; — next  came  a canopy  glittering 
with  tinsel,  glass,  and  gilding  containing  a male 
image  of  the  same  size,  (the  common  size  of  the 
idols  borne  about  in  their  processions  by  the 
heathen  of  India,)  but  this  was  not  Krishna 
or  Ganesha — it  was  St.  Peter.  This  canopy, 
which  was  also  borne  on  mens’  shoulders,  was 
modelled  precisely  after  those  on  which  the 
idols  of  India  are  paraded  by  the  Hindus.  Next 
came  the  great  centre  of  attraction,  a pyramidal 
structure  with  a female  image,  adorned,  accord- 
ing to  Hindu  ideas,  with  great  splendour : this 
was  Mary,  the  mother  of  Christ.  Two  men 
with  fans  attended,  one  on  either  side,  waving 
their  fans  to  cool  the  idol,  as  it  advanced  amid 
the  glitter,  hiss,  and  flash  of  fireworks;  and  im- 
mediately after  it  walked  a European  priest, 
chanting  prayers  to  the  saints.  With  him  fol- 
lowed a choir  of  young  men  with  violins,  and 
boys  singing  over  and  over  again,  ^'Ora  pro 
nobis,’'  (pvay  for  us,)  adding  each  time  the  name 


IN  MADRAS. 


15T 


of  a different  saint.  Thus  they  made  the  circuit 
of  the  grounds  and  advanced  to  the  church, 
when,  with  a burst  of  glittering  wheels  and  fire- 
balls, the  saints  turned  off,  while  the  priest  and 
the  multitude,  entering  the  church,  fell  down 
before  a female  image  clothed  in  red,  and  bear- 
ing an  infant  in  her  arms. 

My  heart  sank  within  me  and  my  soul  turned 
sick  at  the,  thought  that  this  gross  idolatry, 
differing  in  nothing  but  in  title  from  the  idolatry 
of  the  heathen  around  us,  was  done  in  the  name 
of  Christ ; and  that  for  three  hundred  years  this 
had  been  set  before  the  Hindus  as  the  religion 
of  Jesus  Christ  and  of  that  God  who  has  said, 
“ Thou  shalt  not  make  unto  thee  any  graven 
image,  or  any  likeness  of  any  thing  that  is  in 
heaven  above,  or  that  is  in  the  earth  beneath, 
or  that  is  in  the  water  under  the  earth : thou 
shalt  not  hoio  down  thyself  unto  them  nor  serve 
them;  for  I,  Jehovah  thy  God,  am  a jealous 
God,  visiting  the  iniquity  of  the  fathers  upon 
the  children,  unto  the  third  and  fourth  genera- 
tion of  them  that  hate  me,  and  showing  mercy 
unto  thousands  of  them  that  love  me  and  keep 
my  commandments.”* 

* The  writer  would  gladly  pass  by  these  sad  and 
painful  facts.  But  he  woiild  be  false  to  his  duty  to  truth 
14 


158 


ROMAN  CATHOLICISM 


A few  weeks  after  this,  my  attention  was 
called  to  the  church  by  the  erection  of  lofty 
canopies  or  sheds,  supported  each  by  four  posts 
wound  around  with  white  and  coloured  cotton- 
cloth,  placed  in  the  streets  which  adjoin  the 
church-compound.  The  flag  of  St.  Anthony 
was  unfurled  from  a hiMi  flag-staff:  and  at  sun- 
down,  the  noise  of  music  and  the  reports  of 
firearms  announced  the  commencement  of  the 
services.  At  eight  o’clock,  I walked  to  the 
church,  and  found  the  workmen  still  busily  at 
work  upon  the  canopies  erected  in  the  street. 
The  ceilings  and  pillars  were  wrapped  in  cloth, 
and  from  them  hung  lanterns,  moons,  stars,  and 
angels,  while  the  ground  was  strewed  with 
flowers.  The  church  was  brilliantly  illuminated 
with  lamps,  and  the  altars  glittered  with  wax 
candles.  On  the  floor  many  natives  and  East 
Indians  were  bowled  before  an  image  placed  at 
the  opposite  end  of  the  building ; it  was  a full- 
length  representation  of  our  Saviour  upon  the 
cross ; the  blood  w^as  represented  as  streaming 
from  his  head  upon  his  breast,  and  trickling 

and  religion,  did  he  not  bear  witness  against  the  fearful  and 
degrading  idolatry  in  India  of  that  church,  by  which  Chris- 
tianity is  misrepresented  before  the  heathen,  and  multi- 
tudes deceived  to  their  eternal  ruin. 


IN  MADRAS. 


lf)9 

from  his  hands  and  feet.  On  each  side  stood  a 
tall  female  figure  clothed  in  black,  in  an  atti- 
tude of  wo.  As  the  words  of  the  second  com- 
mandment involuntarily  flashed  across  my 
mind,  two  church  officials  bowed  before  this 
graven  image  and  passed  on.  Near  the  door 
was  stationed  a band  Avitli  drums  and  fifes,  and 
farther  oft’  natives  were  beating  their  tomtoms. 

At  the  other  extremity  of  the  compound,  a 
crowd  was  assembled  before  the  residence  of. 
the  priests.  They  were  preparing  for  the  pro- 
cession, overlooked  by  two  European  priests 
who  stood  in  the  verandah  of  the  house.  Seve- 
ral images,  brilliantly  but  tawdrily  decorated, 
were  placed  upon  pyramidal  forms.  The  most 
conspicuous  was  the  figure  of  a monk,  holding 
a book  in  his  left  hand,  on  which  a child  was 
seated.  The  platform  on  which  he  was  placed 
and  the  umbrella  over  his  head  were  completely 
covered  with  flowers.  A native  woman  was 
explaining  the  figures  to  a man,  whether  hea- 
then or  Christian  I know  not.  I asked  her  who 
the  images  were.  “This,”  she  replied,  point- 
ing to  the  monk,  “is  San  Antonio,  and  tlie  one 
in  his  hand  is  the  Lord.  Yes,  that  very  on^  is 
the  Lord  ” Upon  this  the  man  made  a wor- 
shipful obeisance.  On  being  asked  why  the 


160 


ROMAN  CATHOLICISM 


festival  was  kept,  the  old  woman  told  us  that 
the  cholera  was  among  them,  but  that  if  these 
images  were  taken  outside  and  carried  round 
the  church,  the  cholera  would  go  away,  and  all 
would  get  well.  Two  intelligent  heathen  lads, 
standing  by,  asked  me  what  god  this  was.  On 
my  replying  that  it  was  no  god,  but  an  idol, 
that  this  was  not  Christianity,  for  our  Scrip- 
tures commanded  us  to  make  no  graven  images — 
the  older  of  the  lads  said  to  me  in  English, 
“Do  not  speak  so!  Many  evil  men  flock  to 
this  place.  Do  not  speak  so  in  this  place  !” 
But  now,  with  the  noise,  confusion,  and  wrang- 
ling seen  in  every  Hindu  crowd,  where  every- 
body directs  everybody  else,  the  images  were 
raised  on  the  bearers’  shoulders,  and  moved  off 
in  procession.  It  was  much  as  in  the  former 
case — flreworks,  music,  the  angel,  Peter,  the 
Virgin  Mary,  closing  with  the  chief  actor,  St. 
Anthony,  followed  by  crosses  and  banners,  the 
priests  and  choir-singers. 

Scarcely  a month  or  week  passed  without 
some  such  idolatrous  scenes  being  enacted  in 
the  Romish  church  of  Royapooram,  under  the 
eye  and  with  the  countenance  of  European 
priests.  The  identity  of  their  practices  with 
those  of  the  heathen  is  so  complete,  that  we 


IN  MADRAS. 


161 


felt  no  hesitation  in  telling  them  that  they  dif- 
fered very  little  from  the  heathen  around  them. 
The  fact  is  so  palpable,  that  it  cannot  be  de- 
nied ; nor  do  I remember  to  have  seen  a Roman 
Catholic  at  all  resent  the  charge.  They  have 
answered,  “We  do  not  worship  the  image,  but 
the  person  represented  by  the  image;”  “But,” 
say  the  heathen,  “neither  do  we:  we  are  not 
fools,  to  pray  to  a stone.”  They  sometimes 
attack  us  as  heretics,  when  preaching  to  the, 
heathen;  but  the  reading  of  the  second  com- 
mandment (especially  from  the  Latin  vulgate) 
to  the  audience  is  sufficient  to  overthrow  their 
claim  to  the  assumed  title  of  Sattya-veda- 
karer^'  or  true  Bible  men. 

The  difference  between  the  Roman  Catholics 
and  the  heathen  Hindus  is  so  small,  that  both 
are  alike  considered  idolaters  by  the  Moham- 
medans ; while  many  Hindus,  knowing  no  other 
Christianity  than  this,  look  upon  all  Christians 
as  worshippers  of  wood  and  stone.  They  see 
but  little  difference  between  their  own  worship 
and  that  of  Roman  Catholics,  except  the  change 
of  names  in  the  objects  of  worship.  Hinduism 
finds  almost  a full  reflection  of  its  own  customs 
in  the  religious  observances,  rites,  and  ceremo- 
nies of  the  members  of  the  Roman  Catholio 

14* 


162 


ROMAN  CATHOLICISM 


church  who  live  beside  them.  Have  the  heathen 
lamps  burning  before  their  images,  with  the 
ringing  of  bells  and  wavings  of  censers  ? so 
have  they.  Have  the  heathen  their  holy  places, 
their  pilgrimages,  their  miracle-working  shrines  ? 
so  have  they.  Have  the  heathen  their  proces- 
sions, images,  music,  fireworks,  fans,  holidays  ? 
so  have  they.  Have  the  heathen  hosts  of  in- 
ferior gods  ? the  Roman  Catholics  have  their 
saints.  And  as  in  Hinduism  inferior  deities 
have  crowded  out  the  worship  of  the  Supreme 
Being,  so  in  Roman  Catholicism  the  Virgin 
and  the  saints  have  eclipsed  the  only  true  God 
and  the  only  Mediator,  Jesus  Christ.  When 
crossing  the  surf  in  a Massulah  boat  one  day, 
a Roman  Catholic  asked  me,  “ which  we  ought 
to  worship,  the  Father  or  the  mother?”  add- 
mg,  “We  worship  the  mother.” 

In  a little  work  on  the  “ Identity  of  Hea- 
thenism and  Popery,”  by  a Hindu  Christian, 
the  close  relationship  of  the  two  systems  in  one 
respect  is  illustrated  by  the  following  story  : 
“ In  a certain  town,  a Hindu  and  a Roman  Ca- 
tholic, getting  into  a dispute,  began  to  revile 
each  the  other’s  gods.  The  abuse  ran  high  on 
both  sides;  and  upon  the  Hindu’s  sneering  at 
the  other’s  St.  Anthony  as  being  only  a tamhy, 


IX  MADRAS 


163 


or  younger  brother,  of  his  god  Ganesha,  the 
exasperated  Catholic  commenced  more  forcible 
arguments,  and  the  debate  turned  into  a fight. 
They  were  carried  before  a magistrate,  who, 
hearing  the  story  of  the  Catholic,  demanded  of 
the  Hindu  why  he  had  thus  insulted  the  Catho- 
lic saint.  In  his  defence,  he  replied,  that  on  a 
certain  occasion  the  Hindus,  wishing  a new 
image  of  their  god,  had  gone  to  the  carpenter 
to  contract  with  him  for  the  job.  Finding  that 
he  had  a fine  solid  piece  of  timber,  they  engaged 
him  to  make  them  an  image  from  it.  Shortly 
after,  the  Roman  Catholics,  wishing  a new  image 
of  St.  Anthony,  w^ent  to  the  same  artificer  and 
made  similar  inquiries.  Thereupon,  the  carpen- 
ter brought  out  the  remaining  half  of  the  same 
log  for  their  inspection,  and,  as  it  was  satisfac- 
tory, carved  for  them  from  it  a new  St.  Anthony ; 
‘And  now,’  concluded  the  defendant,  ‘will  not 
your  highness  admit  that  I was  right  in  saying 
that  their  god  was  younger  brother  to  our  god 
Ganesha  ?’  ” 

For  a Hindu  to  become  a Roman  Catholic 
involves  no  great  change.  He  may  keep  his 
worship  of  visible,  tangible  idols,  his  proces- 
sions, his  feasts,  his  theatrical  plays,  only  sub- 
stituting Christ,  Pilate,  Herod,  and  Judas  for 


164  ROxMAN  CATHOLICISM  IN  MADRAS. 


the  old  heroes  of  Indian  story;  and,  above  all, 
he  may  retain  his  caste.  To  become  a Chris- 
tian, he  must  renounce  all  these.  So  great  is 
the  passion  of  the  people  for  an  external  reli- 
gion, that  of  a truth  unto  them  “ Strait  is  the 
gate  and  narrow  is  the  way  that  leadeth  unto 
life,  and  few  there  be  that  find  it.”  The  priest 
Bartolomeo  remarks,  that  “ The  native  Chris- 
tians (i.  e.  Roman  Catholics)  are  fond  of  the 
images  of  the  saints,  processions,  and  in  gene- 
ral of  the  ceremonies  of  the  Catholic  Church ; 
and,  as  the  Protestants  lack  all  these  things,  it 
may  naturally  be  conceived  that  their  simple 
religion  can  have  very  few  attractions  for  the 
Indians.”  Yet,  blessed  be  God!  this  “simple 
religion”  of  Jesus  Christ,  so  unattractive  to  the 
natural  man,  debased  by  idolatry  and  sin,  is  to 
fill  the  earth,  for  God  has  given  to  him  the 
heathen  for  an  inheritance,  and  the  uttermost 
parts  of  the  earth  for  a possession.  Even  the 
Roman  Catholics  of  India  have  in  many  places 
turned  from  these  vanities,  cast  down  their 
idols,  and  are  now  serving  the  living  God. 


STREET-PREACHING. 


165 


Stmt-|rrdcl]ing. 

The  Hindus  will  not  come  to  the  missionary  ; 
he  must  go  to  them.  Caste  keeps  them  out  of 
our  houses,  and  superstition  makes  them  fear 
our  churches.  If  we  desire  to  preach  the  truth 
to  the  thousands  who  dwell  in  city,  town,  and 
village,  we  must  go  forth  from  house  and  church 
into  the  highways  and  byways  of  the  land. 
In  the  streets  of  the  city,  and  under  the  pepul- 
tree  of  the  village,  multitudes  will  give  him  a 
ready  hearing.  He  may  go  almost  anywhere, 
if  he  be  courteous  and  discreet,  and  address  the 
people  on  the  way  of  salvation.  He  may  take 
his  stand  at  the  street-corner,  or  in  front  of  the 
village  temple,  in  the  rest-house,  or  before  the 
school-house  door,  in  a portico,  or  on  a shop- 
step,  and  preach  to  those  who  will  soon  cluster 
around  him. 

Street-preaching  in  a 'great  city  like  Madras 
is  far  from  being  a romantic  work.  In  place 
of  the  simplicity  and  deference  of  a country 
population,  they  are  noted  for  keenness,  bold- 
ness, and  vice.  Spirituous  liquors,  now  sold  at 
almost  every  corner  under  the  auspices  of  a 


166 


STREET-PREACHING. 


Christian  government,  often  add  to  the  mis- 
sionary’s difficulties.  From  the  arrack  and 
toddy-shops  come  half  or  wholly  drunken  men, 
to  interrupt  his  discourse  Avith  obscenity  and 
abuse,  so  as  sometimes  entirely  to  break  up  his 
audience.  Yet,  even  in  Madras,  the  audiences 
are  generally  Avell-behaved  and  attentive.  When 
it  is  remembered  that  the  missionary  comes  as  a 
foreigner,  to  tell  them  that  their  gods  are  no 
gods,  and  their  religion  a fable,  that  they  must 
turn  from  the  sinful  ways  of  their  fathers,  and 
be  saved  by  One  in  Avhom  they  do  not  believ?, 
it  will  be  no  cause  of  wonder  that  the  depravity 
of  their  hearts  should  at  times  rise  in  anger 
against  the  preacher,  and  lead  them  to  acts  of 
violence.  Their  violence  rarely  goes  farther 
than  the  hurling  of  dirt  and  dust,  more  rarely 
of  stones,  at  the  bearer  of  these  unwelcome 
truths. 

Of  late  years,  the  organization  of  a regular 
anti-Christian  society  has  increased  the  blas- 
phemy of  the  Hindus  in  the  Madras  presidency. 
This  society  has  published  tracts  filled  with 
misrepresentation  of  the  Scriptures  and  with 
low  abuse  of  missionaries ; it  also  hired  men  to 
go  through  the  Tamil  country,  preaching  and 
scattering  books  intended  to  arrest  the  progress 


OPPOSITION 


167 


of  Christianity,  and  as  they  said,  to  make  ‘‘the 
padres  soon  retreat  from  the  country.”  As  a 
specimen  of  the  style  of  argument  employed, 
we  may  give  a paragraph  or  two  from  '’‘The 
Da  wn  of  True  Wisdomf  written  by  their  poet 
and  editor,  Kathirvelan  : — “ Luther,  in  order 
to  fill  his  stomach  of  a span  long,  gratify  his 
lust,  give  vent  to  his  indecent  rage,  and  indulge 
in  drunkenness  of  stinking  liquor,  fabricated  a 
book,  called  it  the  Bible,  and  sent  it  abroad 
into  the  world.  Through  revenge  it  was  that 
the  vile  sinner  sent  it  abroad  into  the  world. 
In  order  to  cast  a great  number  of  people  into 
hell,  he  gave  them  a new  religion,  and  threw  a 
stumbling-block  in  the  way  of  wise  men  of  many 
sects.  It  is  a religion  full  of  ten  millions  of 
devils,  a religion  which  makes  many  people 
catch  many  more ; a religion  which  destroys 
the  inhabitants  of  the  world.  If,  my  friends, 
you  fall  into  this  religion  of  the  Christians,  who 
have  already  proved  the  ruin  of  their  own  fami- 
lies, you  will  surely  have  to  roam  about  with  a 
beggar’s  hand  and  cup.  If  you  fix  and  detain  the 
Triune  and  Eternal  one,  who  is  called  Vishnu, 
Brahma,  and  Siva,  in  a post,  a water-jar,  or  an 
image,  and  believe  wdth  all  the  affection  of  your 
heart  that  the  idol  itself  is  very  God,  you  will 


168 


OPPOSITION. 


obtain  a clear  perception  of  the  heavenly  Being. 
They  who,  with  tumultuous  noise,  deride  the 
idol,  are  a stupid  race.  Forsake  these  hellish 
padres,  (missionaries,)  and  follow  the  six  sects, 
(of  Hinduism.)  Attack  and  drive  from  you  the 
mouthings  of  these  vagabonds.  If  the  padres 
come  to  seduce  you  to  your  entire  ruin,  regard 
them  as  so  many  crocodiles  which  seize  and 
devour  men,  and  keep  aloof  from  them.” 

At  the  instigation  of  the  emissaries  of  this 
society,  heathenism  made  an  effort  to  rally  its 
strength  to  resist  the  preaching  of  the  gospel ; 
but  in  a short  time  the  enthusiasm  of  the  friends 
of  idolatry  was  exhausted ; the  society  became 
insolvent,  the  poet  a drunkard,  and  a Brahmin, 
who  had  been  one  of  their  hired  opposers  of  the 
truth,  came  to  me,  asking  for  employment  in  a 
mission-school.  He  was  willing  to  teach  Chris- 
tianity for  three  dollars  a month ; but  failing  in 
that,  he  for  awhile  resumed  his  old  trade,  and 
preached  against  Christ  over  against  the  place 
in  which  one  of  our  missionaries*  daily  preached 
the  way  of  salvation  by  Christ. 

The  heart  of  the  missionary  will  shrink  at 
times  from  the  thought  of  going  forth  into  the 


* The  devoted  Dr.  Scudder,  since  deceased. 


STREET-PREACHING. 


169 


street  to  meet  such  blasphemy,  and  from  press- 
ing upon  these  hardened  idolaters  a salvation 
at  which  they  will  scoff ; but  in  this  way  only 
can  he  reach  the  present  adult  population.  It 
is  a duty  from  which  he  cannot  draw  back  ; and 
though  he  may  go  forth  with  shrinkings,  he  re- 
turns rejoicing  that  he  has  borne  witness  for 
Christ  before  the  heathen,  and  made  known  to 
them  the  way  of  life. 

At  first,  this  is  doubly  trying ; for  the  be- 
ginner knows  that  an  imperfect  knowledge  of 
the  language  will  lay  him  open  to  attack  and 
ridicule,  and  may  injure  the  cause  he  advocates. 
And  yet  the  beginning  must  be  made,  or  the 
work  be  left  undone.  Sallying  forth  at  sun- 
rise, tracts  in  hand,  about  the  time  of  my  first 
going  out  to  meet  the  idolater  and  heathen  on 
his  own  ground,  I stopped  at  a street  corner, 
and  soon  had  an  audience.  My  topic  was  hea- 
venly bliss,  and  the  way  to  attain  it.  I spoke 
of  man’s  sinfulness,  his  consequent  unfitness  for 
heaven,  and  the  worthlessness  of  good  works  as 
a means  of  atoning  for  sin.  Attracted  by  the 
sight  as  they  passed  along  the  street,  one  and 
another  added  himself  to  the  crowd,  and  all 
listened  attentively.  I tried  to  make  Christ 
known  to  them  as  the  Saviour  who  had  provided 

15 


170 


STREET-PREACHING. 


a way  by  which  voyagers  sinking  in  the  sea  of 
sin  might  reach  the  heavenly  shore.  As  I told 
them  of  his  incarnation  and  his  works,  his 
atonement,  and  the  hand  outstretched  to  save 
the  lost,  an  aged  man  in  the  crowd,  who  knew 
something  of  Christianity,  took  up  my  discourse 
and  carried  it  on  for  me — “ Yes  ! yes  ! the  Lord, 
becoming  man,  suffered  and  died  for  us.  He  is 
now  glorious  in  heaven  ; he  can  never  die.  He 
suffered  for  our  sins ; he  atoned  for  all  sins — 
they  are  all  wiped  out ; he  is  the  Saviour,  we 
are  saved,  our  sins  are  gone:  I need  not  be 
anxious:  you  need  not  be  anxious.  What  then 
do  you  come  here  and  talk  for?”  Confessing 
that  my  imperfect  Tamil  did  not  do  justice  to 
the  theme,  I said  that  on  so  great,  so  vital  a 
matter  as  that  of  salvation,  I could  not  be  silent ; 
that  as  far  as  I was  able,  I must  speak.  Answer- 
ing his  question,  I again  spoke  of  the  deliver- 
ance brought  by  Christ ; it  was  to  tell  of  this 
that  I had  come  to  them  ; that  this  was  not  my 
country,  it  was  far  distant ; why  then  should  I 
leave  my  native  land  and  my  father’s  house  ? 
“ Yes,  why  did  you  leave  your  father’s  house  ?” 
broke  in  one  of  the  company,  in  an  insolent 
tone.  ‘‘I  will  tell  you,”  I replied.”  “No!  I 
can  tell,”  he  again  broke  in.  “Do  you  not 


STREET-PREACHING. 


171 


get  paid  for  it  ? Have  you  no  wages  ? You 
came  to  get  money,  to  have  a house,  and  wife, 
and  children ! How  old  are  you  ? Whence  did 
you  come,  that  you  set  yourself  up  to  teach  us  ? 
You  do  not  know  how  to  speak.  You  have  a 
church  ; go  there  and  preach  !”  Then  brand- 
ishing his  fingers  insultingly  and  threateningly 
within  an  inch  of  my  face — 

“ Get  out  of  this  street ! What  are  you  doing 
here!  Go!  go!  Be  off!” 

Though  this  torrent  of  abuse,  with  the 
laughter  of  the  crowd,  was  far  from  inviting,  I 
waited,  yet  with  a tingling  face,  until  he  became 
tired  and  went  away.  Then  again  briefly  ad- 
dressing the  people,  and  distributing  some  tracts, 
I turned  homeward.  Every  such  encounter 
adds  to  the  experience  of  the  missionary,  and 
prepares  him  for  future  labours.  He  learns  to 
avoid  offence  and  to  anticipate  objection,  and 
also  the  best  modes  of  meeting  the  arguments 
they  advance.  He  learns  to  feel  his  own  help- 
lessness, and  to  go  to  God  in  prayer  that  his 
great  name  may  be  vindicated  and  gloi-ified, 
and  that  hard  hearts  may  be  softened  by  the 
Spirit  of  grace. 

The  too  common  notion,  that  “Any  one  is 
good  enough  to  preach  to  the  heathen,”  that 


172 


STREET-PREACHIXG. 


any  'well-meaning  pious  man,  especially  if  he 
be  rough  and  driving,  is  qualified  for  the  mis- 
sionary '\vork,  is  a most  mistaken  one.  If  there 
is  a place  'where  the  preacher  needs  to  be  keen 
in  intellect,  ready  in  wit,  apt  in  study,  versatile 
in  debate,  it  is  India.  Though  not  learned  in 
the  studies  of  the  IVest,  the  Hindus  are  far 
from  being  the  stupid  creatures  many  imagine 
them  to  be.  Though  the  labouring  classes  in 
the  country  are  often  dull,  the  people,  as  a body, 
and  the  higher  orders  especially,  have  minds  of 
great  subtilty  and  acuteness.  When  they  en- 
gage with  you  in  debate,  they  give  you  no 
reason  to  wish  your  mental  powers  less.  On 
the  contrary,  the  missionary  needs  all  the  wis- 
dom and  skill  he  possesses  to  avoid  being  en- 
trapped and  put  to  shame  before  the  people. 
At  times  he  is  forced  to  lift  up  to  God  a silent 
prayer  for  an  answer  wherewith  to  silence  the 
blasphemies  of  these  Goliaths  of  Hindu  idola- 
try. 

The  early  morning  and  the  afternoon  toward 
sunset  are  the  times  given  to  out-door  preach- 
inor ; at  other  hours  it  would  be  unsafe  to  be 
exposed  to  the  tropical  sun  of  India.  Going 
forth  with  your  books,  you  can  choose  your 
ground,  and  take  for  yom*  text  any  passing 


DAILY  SCENES. 


173 


scene  or  familiar  occurrence.  You  go  to  the 
bazaar  and  enter  into  conversation  -with  a shop- 
keeper, turning  it  upon  the  interests  of  the  soul 
when  a little  company  has  gathered  around 
you ; or,  sitting  down  upon  a verandah,  you 
discourse  upon  your  theme,  which  is  in  this  land 
always  a proper  one;  or,  going  out  in  a bandy, 
(carriage,)  }'Ou  draw  up  by  the  wayside,  and 
calling  a passing  traveller  to  you,  make  him  a 
nucleus  around  which  your  congregation  will 
cluster. 

It  is  a bright,  balmy  morning  in  January, 
and  the  air  fans  your  cheek  with  a soft,  refresh- 
ing coolness  as  you  leave  your  compound. 
Women,  with  their  robes  thrown  lightly  about 
them  are  passing,  bearing  baskets  of  vegetables 
to  the  market ; and  men  are  going  to  their 
ablutions  on  the  shore,  or  to  their  business. 
The  funeral-pile,  where  last  night  a body  was 
burned,  now  smoulders,  and  sends  up  a thin 
cloud  of  smoke,  wdiile  a solitary  female  watches 
the  spot  where  some  brother  or  son  is  returning 
to  ashes.  Brahmins,  elegant  and  dainty,  pass 
with  their  brazen  pots  to  the  well,  for  they 
cannot  use  water  drawn  by  any  of  lower  caste : 
and  the  buffaloes  saunter  lazily  along  to  the 
tank  to  bathe  their  ungainly  slate-coloured 


174 


DAILY  SCENES. 


forms.  You  reach  a favourable  spot,  and  take 
your  stand  on  some  slight  elevation — a house- 
step,  a plank,  or  a block  of  wood  or  stone.  The 
passing  throng  stops  to  hear  what  the  padre 
has  to  say.  Some  rude  fellows  try  to  make 
sport;  but  the  respectable  old  gentleman  with 
the  big  turban  and  white  robe  bids  them  be 
silent,  or  go  about  their  business.  The  cooly, 
with  a load  on  his  head  and  the  drops  of  per- 
spiration standing  on  his  brow,  and  the  scholar 
with  his  books  under  his  arm,  the  shop-keeper, 
the  mechanic,  and  even  a Brahmin  or  tw^o^  stop 
to  listen  to  your  discourse.  Your  theme  is  the 
folly  of  idolatry  ; you  expose  its  absurdity  and 
impiety,  you  deride  the  senseless  block  in  the 
temple  just  before  you,  and  ask  them  why 
immortal,  soul-possessing  men  should  bow  down 
to  a soulless,  senseless,  tongueless  idol.  The 
cooly  grins ; the  carpenter  nods  approbation. 
“Why,  indeed!”  says  the  bazaar-man ; “this  is 
the  iron  age.”  “It  is  our  folly,”  exclaims  the 
scholar. 

“But,”  asks  the  stout,  oily  Brahmin  at  your 
right,  “ do  }mu  not  believe  that  God  is  every- 
where ?” 

“ Certainly.” 

“ Then,  if  he  is  everywhere,  is  he  not  in  the 


LOGIC  OF  IDOLATRY. 


175 


idol  ? and  if  he  is  in  the  idol,  shall  we  not  wor- 
ship him  as  in  the  idol  ? It  is  not  the  idol,  but 
God  in  the  idol,  that  we  worship.” 

The  poor  cooly  did  not  before  know  how 
philosophic  a thing  idolatry  was,  and  nods  his 
approbation ; so  do  others.  This  logic,  how- 
ever, does  not  satisfy  you.  You  remark  that  if, 
because  God  is  everywhere,  he  is  to  be  wor- 
shipped as  in  the  idol,  for  the  same  reason  they 
must  worship  every  stone  in  the  street,  every 
tree  in  the  tope,  (grove,)  every  dog  in  the  street, 
and  even  the  polluted  leather  shoes  to  which 
they  would  not  touch  a finger.  Moreover,  if 
God  be  everywhere,  and  hence  in  the  idol,  why 
is  it  that  you,  my  Lord  Brahmin,  must  be  called, 
after  the  image  has  been  made,  to  bring  the 
god  into  it  with  your  Prana  PratJiislbfa?'^ 
Truly  it  is  a waste  of  money  to  pay  you  for 
thus  getting  the  god  in,  when  he  is  already 
there.” 

The  cooly  and  his  fellows  smile  again  at 
this  cut  at  the  Brahmin.  He,  however,  is  in 
no  wise  disconcerted.  “Ah!”  sa}^s  he,  “you 
are  labouring  under  the  mistaken  idea  that  we 
worship  the  stone.  Are  we  fools  ? Do  we  not 

* Prayer  by  which  the  divine  beings  are  brought  into  the 
images. 


176 


LOGIC  OF  IDOLATRY. 


know  that  stone  is  stone,  and  God  is  God? 
Idiots  may  worship  blocks — we  do  not.  But 
where  is  God?  Will  you  show  him  to  us  ? Who 
can  see  liim  ? How,  then,  shall  the  unthinking 
mob,  the  untaught,  grovelling  mass,  worship  him 
whom  they  see  not  ? The  idea  of  an  unseen, 
intangible  God  is  too  abstract  for  them  ; they 
cannot  grasp  it.  Devotion  will  die  unless  we 
give  the  vulgar  mind  something  actual  on  which 
to  rest.  Therefore  we  give  them  idols.  The 
mind  is  concentrated  on  this,  and  thence  ascends 
to  God.” 

“And  how,  pray,  is  the  worshipper  to  get  an 
idea  of  God  by  staring  at  such  a thing  as  that?” 
you  rejoin,  pointing  to  Ganesha,  with  his  gross 
body,  and  head  black  with  oily  libations. 
“Will  you  fill  your  eyes  with  dirt,  that  you 
may  see  the  glorious  sun  ? Has  God,  the 
creator  of  all  worlds,  the  Eternal  and  Infinite 
One,  an  elephant’s  head  and  such  a misshapen 
body  as  that?  Who  has  ascended  on  high  and 
studied  his  untold  glories  to  paint  his  pic- 
ture or  carve  his  likeness  ? Hear  a tale.  In 
a city  of  the  South  lived  a kummarlen,  (artisan,) 
a man  of  wonderful  skill  in  carving  images ; 
whether  it  were  wood  or  silver,  stone  or  brass, 
he  cared  not.  The  land  was  filled  with  the 


LOGIC  OF  IDOLATRY. 


177 


tame  of  his  skill.  One  day  a missionary  sent 
for  the  image-maker.  He  came.  Said  the 
padre  to  the  kummarlen,  ‘ I have  a job  for 
you;  I want  you  to  grave  me  an  image.’  ‘ Let 
the  gentleman  give  his  order,  and  it  shall  be 
done,’  said  the  kummarlen.  ‘Not  now,’  re- 
plied the  padre : ‘ I will  call  you  when  I am 
ready.’  The  next  time  the  missionary  met  him, 
he  asked,  ‘ Can  you  carve  me  the  image  of  which 
I spoke  ?’  ‘ Only  let  master  tell  what  is  to  be 

carved,  and  it  shall  be  done,’  answered  the  man. 
‘But,’  said  the  padre,  ‘it  must  be  like  the  ori- 
ginal ; if  it  is,  you  shall  be  well  paid ; you 
shall  have  a hundred  rupees,  if  you  wish  it.’ 
‘Never  fear!  cried  the  kummarlen;  ‘it  shall  be 
done.’  ‘ Very  good  1’  answered  the  missionary ; 
‘just  carve  for  me  an  image  of  my  immortal 
soul,  and  bring  it  to  me.’  ^'Arda-a^ijahV  ex- 
claimed the  man,  clapping  his  hand  upon  his 
mouth  in  astonishment  — ^Arda-appah!  your 
soul ! how  can  I do  that  V and  turning,  he  was 
soon  out  of  sight. 

“ And  now,”  you  continue,  “ casting  a search- 
ing glance  around  the  attentive  crowd,  “ if  you 
cannot  make  a likeness  of  the  soul  of  a poor 
pitiful  worm,  yesterday  born,  to-morrow  gone, 
how,  how  will  you  make  a likeness  of  the 


178 


A STRONGHOLD. 


infinitely  glorious,  the  eternally  omnipotent 
Lord  God,  the  Creator  of  all  things,  whom  no 
man  can  see  and  live !” 

True ! true  ! This  is  the  iron  age.  But 
thus  our  fathers  did  before  us.  It  is  custom. 
Your  religion  is  good  for  you — ours  is  good  for 
us.  There  are  many  roads  leading  to  one  city  ; 
there  are  many  paths  to  the  heavenly  shore.” 
The  Hindu  now  is  in  his  stronghold;  custom^ 
the  custom  of  their  fathers,  is  to  them  immu- 
table law ; but  from  this  you  drive  him,  and 
force  him  to  acknowledge  that  the  example  of 
his  ancestors  is  no  excuse  for  wrong-doing,  and 
then  you  seek  to  make  him  feel  the  weight  of 
sin,  that  he  may  turn  to  Christ  as  a Saviour 
of  sinners.  But  this  is  of  all  things  the  most 
unpalatable  to  the  depraved  heart  of  man. 
Ridicule  their  idols,  and  they  will  laugh  with 
you ; lash  the  Brahmins,  and  they  are  delight- 
ed ; tell  them  that  there  is  but  one  true  *God, 
and  they  agree  with  you ; but  bid  them  receive 
the  Lord  Jesus  Christ  as  their  Saviour  and 
king,  and  they  turn  from  him  with  anger  and 
blasphemy.  Salvation,  not  by  good  works,  but 
by  the  confession  of  vileness,  with  faith  in 
Christ,  is  offensive  to  the  carnal  heart.  By  the 
Spirit  of  God  only  can  depraved  men  in  India 


CONVERSATION  WITH  A BRAHMIN.  179 


be  brought  to  submit  themselves  to  the  right- 
eousness of  Christ,  that  they  may  become  new 
creatures. 

An  account  of  a conversation  of  a missionary 
in  Bengal  with  a Brahmin,  whom  he  fell  in  with 
while  preaching,  gives  a good  idea  of  their  mode 
of  argumentation,  and  also  of  the  importance 
of  understanding  their  belief,  that  tve  may  not 
be  put  to  silence  by  them. 

The  missionary,  in  answer  to  the  question, 
“What  do  you  preach  here?”  replied,  “We 
teach  the  knowledge  of  the  true  God.”  “ Who 
is  he?  I am  God,”said  the  Hindu. 

The  missionary  thought  it  Avould  be  an  easy 
matter  to  confute  him,  but  he  soon  discovered 
his  mistake.  “ This  is  very  extraordinary,” 
said  he  ; “ are  you  the  Almighty  ?” 

“No,”  he  replied:  “had  I created  the  sun  I 
should  be  almighty ; but  that  I have  not  done.” 

“ How  can  you  pretend  to  be  God,  if  you  are 
not  almighty  ?” 

“ This  question  shows  your  ignorance.  What 
do  you  see  here?”  said  the  Brahmin,  pointing 
to  the  Ganges. 

“ Water.” 

“And  w’hat  is  in  this  vessel?”  at  tbs  same 
time  pouring  out  a little  into  a cup. 


180  CONVERSATION  WITH  A BRAHMIN. 


‘‘  This  is  water,  likewise.” 

‘‘  What  is  the  difference  between  this  water 
and  the  Ganges  ?” 

“ There  is  none,”  replied  the  missionary. 
‘‘Oh!  I see  a great  difference;  that  water 
carries  ships,  this  does  not ; God  is  almighty ; 
I am  only  a part  of  the  Godhead,  and  there- 
fore I am  not  almighty;  and  yet  I am  God, 
just  as  these  drops  in  the  cup  are  real  water.” 
“According  to  your  teaching,”  said  the  mis- 
sionary, “ God  is  divided  into  many  thousand 
portions ; one  is  in  me,  another  in  you.” 

“ Oh  1”  said  the  Brahmin,  “ this  remark  is 
owing  to  your  ignorance.  How  many  suns  do 
you  see  in  the  sky?” 

“ Only  one.” 

“ But  if  you  fill  a thousand  vessels,  what  do 
you  see  in  each  ?” 

“ The  image  of  the  sun.” 

“ But  if  you  see  the  image  of  the  sun  in  s« 
many  thousand  vessels,  does  it  prove  that  there 
are  a thousand  suns  in  the  firmament ! No ; 
there  is  only  one  sun  in  the  heavens,  and  it  is 
reflected  a thousand  times  in  the  water.  Sc 
likewise  there  is  hut  one  God,  and  his  image 
and  brightness  are  reflected  in  every  human 
being.” 


CONVERSATION  WITH  A BRAHMIN.  181 


The  missionary,  instead  of  trying  to  point 
out  the  falsity  of  the  comparison,  wished  to 
touch  his  conscience.  ‘‘  God,”  he  continued,  “is, 
holy ; are  you  holy  ?” 

“lam  not,”  replied  the  Brahmin,  “I  am. 
doing  many  things  that  are  wrong,  and  that  I 
know  to  be  wrong.” 

“ How,  then,  .can  you  say  that  you  are  God?” 

“Oh!”  said  the  Hindu,  “I  see  that  you 
need  a little  more  intellect  to  be  put  into  your 
head  before  you  can  argue  with  us.  God  is 
fire — fire  is  the  purest  element  in  creation;  but 
if  you  throw  dirt  upon  it,  a bad  odour  will  arise 
this  is  not  the  fault  of  the  fire,  but  of  that 
which  is  thrown  upon  it.  Thus  God  in  me  is- 
perfectly  pure,  but  he  is  surrounded  by  matter,, 
(that  is,  by  the  material,  corporeal  body;)  he 
does  not  desire  sin,  he  hates  it ; the  sin  arises- 
from  matter.” 

It  is  often  a shorter  and  surer  way  to  answer- 
these  sophistical  pantheists  and  transcendentah 
ists  with  ridicule.  To  argue  with  them  is  an 
endless  undertaking ; a good-humoured  cut  at 
their  pretensions  is  far  more  efficacious;  and  if 
it  be  a fair  hit,  will  secure  to  yourself  a hear- 
ing and  the  sympathy  of  the  audience.  Thus 
a missionary,  when  preaching,  was  met  by  a 


182  CONVERSATION  WITH  A BRAHMIN. 


Brahmin  with  this  same  assertion  that  he  was 
God.  The  missionary,  too  wise  to  enter  upon 
an  argument  to  prove  that  he  was  not  God, 
thrust  his  hand  into  his  pocket  and  then  asked 
ihim,  since  he  was  God,  how  many  fingers  there 
were  on  his  hand.  “Ah!  that  is  nothing,” 
answered  the  Brahmin;  “every  man  has  five 
fingers  on  his  hand.”  “ Confess  now,”  said 
■the  missionary,  “ that  thou  knowest  nothing, 
and  therefore  art  not  God ; for  on  my, hand  I 
■have  not  five  fingers,  but  only  four  fingers  and 
•a  half  1”  He  then  drew  from  his  pncket  his 
hand  and  showed  it  to  the  people,  with  part  of 
one  finger  cut  off.  The  poor  Brahmin  was 
-compelled  to  retreat  amid  the  derision  of  the 
crowd. 

To  the  weary  labourer,  street-preaching  often 
•seems  like  water  spilled  upon  a rock.  At  times, 
cast  down  by  the  grovelling  spirit  of  the  people, 
or  pained  by  the  blasphemy  he  is  constrained 
to  hear,  he  is  ready  to  cry  out,  “ Who  hath 
believed  our  report,  and  to  whom  is  the  arm  of 
the  Lord  revealed !”  At  other  times  he  finds 
it  a delightful  duty  to  make  known  Christ  and 
his  salvation  to  listening  multitudes,  and  to  feel 
that  these  glorious  truths  are  entering  intelli- 
gent minds.  Yet,  whether  they  will  hear,  or 


BLACK-TOWN. 


183 


whether  they  will  forbear,  he  goes  forward  in 
his  work,  resting  upon  the  precious  promises 
of  God,  that  his  word  shall  not  return  unto  him 
void.  The  false  belief  of  the  Hindus  is  under- 
mined by  degrees;  and  here  and  there  a word 
fitly  spoken,  or  a tract  given,  is  made  the  means 
of  leading  some  precious  soul  to  the  cross,  or 
of  raising  up  a preacher  of  the  gospel  to  labour 
among  his  countrymen.  Blessed  are  they 

THAT  sow  BESIDE  ALL  WATERS  ! 


§ladi-toton. 

The  Black-town  of  Madras  is  not,  as  friends 
at  home  seemed  by  their  dread  of  it  to  suppose, 
the  Black-hole  of  Calcutta,  but  the  walled  part 
of  the  city,  and  takes  its  name  from  the  fact 
of  its  having  been  the  residence  of  the  natives 
when  the  English  lived  within  the  walls  of  the 
fort. 

It  is,  in  fact,  a city  in  itself,  surrounded  on 
three  sides  by  a fortified  wall,  (the  fourth  being 
commanded  by  the  batteries  of  the  fort,)  and 
contains  some  two  hundred  thousand  inhabit- 
ants. The  great  mass  of  these  inhabitants  are 


184 


BLACK-TOWN. 


Hindus ; but,  on  two  or  three  streets  next  the 
seaside  are  the  dwellings  of  Portuguese,  Arme- 
nian, and  East  Indian  (or  half-caste)  families. 
Upon  the  beach  are  the  offices  of  merchants, 
the  court-house,  custom-house,  and  other  large 
and  imposing  buildings.  A large  Armenian 
church  gives  its  name  to  a street  running 
parallel  with  the  beach ; and  in  this  street  we 
had  for  a time  a very  comfortable  dwelling- 
place. 

The  streets  of  the  Black-town  are  regular, 
commonly  crossing  each  other  at  right  angles. 
They  are  wide  enough  for  the  wants  of  the  com- 
munity, and  some  of  them  well-built.  Most  of 
them,  however,  would  have  a mean  appearance  to 
one  from  a more  enlightened  land,  (as  the  houses 
are  ordinarily  but  one  story  in  height,)  did  not 
their  completely  Oriental  and  Indian  look  give 
them  an  air  of  pleasing  novelty  and  romance. 

One  of  the  main  streets,  known  as  Popham’s 
Broadway,  is  semi-European  in  its  appearance, 
as  the  houses,  though  built  partly  in  Indian 
style,  are  used  as  shops,  and  residences  by 
Englishmen  and  East  Indians.  Some  of  them 
are  large  establishments,  with  valuable  assort- 
ments of  European  and  Asiatic  goods;  and 
their  doorways  are  thronged  every  afternoon 


BLACK-TOWN. 


185 


with  the  carriages  of  ladies  enjoying  the  female 
luxury  of  shopping.  The  English  Church  Mis- 
sionary Society,  and  the  Wesleyan  Missionary 
Society,  have  each  a neat  chapel  on  this  street'. 
On  the  next  street  is  the  “ Davidson  Street 
Chapel”  of  the  London  Missionary  Society,  ot 
which  Henry  Martyn,  on  his  first  Sabbath  in 
India,  writes:  “Went  to  Black-town,  to  Mr. 
Loveless’s  chapel.  I sat  in  the  air  at  the  door, 
enjoying  the  blessed  sound  of  the  gospel  on  an 
Indian  shore,  and  joining  with  much  comfort 
in  the  song  of  divine  praise.  This  is  my  first 
Sabbath  in  India.  May  all  the  time  I pass  in 
it  be  a Sabbath  of  heavenly  rest  and  blessed- 
ness to  my  soul !”  These  chapels  are  provided 
with  comfortable  rattan  settees,  lamps  for  cocoa- 
nut-oil  in  Indian  shades,  and  punkahs  (large 
swinging-fans)  kept  in  motion  during  the  ser- 
vices by  men  stationed  outside  of  the  doors. 
These,  with  the  brilliant  white  of  the  chunam 
plastering,  strike  the  stranger’s  eye,  but  soon 
are  so  familiar  as  to  be  unnoticed.  The  preach- 
ing at  these  places  is  mostly  in  English,  to 
English-speaking  congregations  ; during  a part 
of  the  day,  however,  they  are  used  for  services 
in  Tamil. 

Hard  by  the  Davidson  Street  Chapel  stands 
16* 


186 


BLACK-TOWN. 


the  American  mission-press,  where  more  than  a 
hundred  Hindu  compositors,  type-casters,  bind- 
ers, and  pressmen  are  constantly  engaged,  under 
the  superintendence  of  a missionary  printer,  in 
all  the  varied  departments  of  book-making,  from 
the  cutting  of  dies  and  casting  of  types  to  the 
binding  of  the  printed  volume.  Hundreds  of 
thousands  of  pages  in  Tamil,  Telugu,  Sanscrit, 
and  Hindustani,  issue  every  year  from  this  press 
to  carry  the  truth  into  thousands  of  Hindu 
families.  The  street-preacher,  who  can  have 
the  ear  of  the  idolater  from  a distant  province 
for  but  a few  moments,  is  thus  enabled  to  put 
into  his  hand  a portion  of  the  Scriptures  or  a 
religious  book,  which  will  be  read  in  the  quiet- 
ness of  his  native  village,  and  deepen  the  im- 
pression which  the  words  of  the  missionary  may 
have  made.  The  aid  of  the  press  is  invaluable 
in  such  a work. 

Immediately  in  front  of  the  press  is  the 
public  market.  Here  the  scene  changes.  While, 
within,  the  printers  are  with  nimble  fingers  dis- 
tributing the  types  in  entire  silence,  the  street 
without  is  a scene  of  confusion  and  Babel-like 
hubbub.  The  racket  and  noise  of  men,  women, 
and  children  are  aided  by  the  cawing  of  innume- 
rable Clows,  and  the  shrill  cries  of  the  hosts  of 


BLACK-TOWN. 


18T 


kites  wli3  hover  in  the  air,  watching  for  an  op- 
portunity to  secure  their  fair  proportion  of  the 
articles  exposed  for  sale.  If  scraps  of  meat 
are  thrown  in  the  air,  the  kites,  swooping  down, 
catch  them  in  their  bills;  and  should  they  miss 
them,  the  crows  will  not.  One  is  reminded  of 
the  chief  baker’s  dream,  in  which  he  thought 
he  had  three  baskets  on  his  head, — “ and  in  the 
uppermost  basket  all  manner  of  bakemeats  for 
Pharoah,  and  the  birds  did  eat  them  out  of  my 
basket  upon  my  head,” — when  he  sees  the  kites 
darting  down  upon  the  meat  carried  on  coolies’ 
heads  through  the  streets  of  Madras,  and  carry- 
ing off  a portion  when  it  is  not  well  secured. 

A visit  to  the  beach,  at  Madras,  never  failed 
to  excite  my  admiration  and  interest.  A hard, 
red  road  runs  parallel  with  the  open  sea,  and 
just  above  the  sandy  beach  on  which  the  waves 
are  ceaselessly  breaking.  No  one,  with  the 
least  susceptibility  to  impressions  of  beauty  and 
grandeur  in  the  works  of  God,  could  fail  to 
look  with  delight  upon  the  endless  succession 
of  billows  that  rolling  onward  from  the  horizon 
of  waters,  swell,  comb,  and  burst  in  green 
sheets,  to  form  again  and  roll  onward  still, 
again  to  burst  and  again  to  advance,  till  they 
dash  with  a hoarse  thunder  on  the  sparkling 


188 


BLACK-TOWN. 


sand  at  your  feet.  But  it  is  not  inanimate 
nature  alone  that  catches  your  eye.  The  beach 
is  all  life,  bustle,  and  business.  Fat  accountants, 
with  white  turbans  and  flowing  robes,  ear-rings 
and  finger-rings,  are  giving  domineering  com- 
mands to  poor  coolies.  Boats  are  being  un- 
loaded, logs  of  mahogany  and  bags  of  grain 
carried  to  storehouses,  and  conveyances  pass- 
ing to  and  fro  upon  the  road.  The  peons,  with 
their  belts  and  canes,  are  swaggering  among 
the  concourse  to  preserve  order,  and  guard 
against  smuggling.  The  water  scenes,  however, 
have  a more  lively  interest.  Here  are  three 
men  launching  a catamaran.  The  heavy  raft 
of  logs  is  dragged,  first  one  end  being  carried 
forward,  then  the  other,  until  it  reaches  the 
water’s  edge.  A wave  runs  up  the  beach,  and 
almost  floats  it ; another  comes,  and  the  men, 
thrusting  it  forward,  leap  upon  it.  But  quick 
as  thought,  another  furious  breaker  is  upon 
them,  and  hurls  catamaran  and  men  upon  the 
beach.  They  wait  their  opportunity,  and  now, 
with  better  success,  they  push  out  again  into 
the  surf;  the  first  wave  is  passed,  and  the  se- 
cond is  upon  them.  You  think  they  must  be 
washed  off ; but  no  ! it  rolls  over  them,  and 
plying  their  flat  paddles  vigorously,  they  reach 


BLACK-TOWN. 


189 


the  third  line  of  breakers,  push  through  it,  and 
are  beyond  the  surf.  One  of  the  three,  fear- 
less of  sharks,  leaps  into  the  water,  mounts  a 
billow,  and  rides  on  its  foaming  crest  toward 
the  shore  ; another  and  another  bear  him  on- 
ward, and  he  lands,  sparkling  with  brine.  As 
his  clothes  are  but  a strip  of  cloth  of  the  size  of 
a pocket-handkerchief,  he  has  no  need  of  a 
change,  and  is  ready  to  go  to  work  again.  The 
masullah  boats,  which  ply  between  ship  and 
shore  when  the  sea  is  not  too  violent,  carrying 
goods  and  passengers,  pass  through  the  surf 
more  cautiously,  as  an  upset  would  be  a more 
serious  matter  to  them  and  their  freight  than 
to  the  fisherman  or  his  catamaran. 

The  surf,  almost  always  grand  and  beauti- 
ful, becomes  terrific  when  driven  before  the 
fierce  gales  of  the  north-west  monsoon,  and 
then  breaks  with  a violence  that  forbids  inter- 
course between  ship  and  shore.  When  such 
gales  are  betokened  by  the  barometer,  a signal 
is  hoisted  at  the  flag-staff  for  all  ships  to  weigh 
anchor,  or  slip  their  cables  and  put  to  sea. 
Sometimes,  however,  the  warning  comes  too 
late,  and  the  vessels  are  driven  upon  the  shore. 
I have  seen  the  wrecks  of  two  ships  and  fifteen 
native  vessels  strewn  at  one  time  upon  the 


190 


STREET  PERILS. 


beach,  all  lost  within  two  or  three  hours.  In 
some  cases  almost  whole  crews  perish  within  a 
stone’s  throw  of  those  who,  standing  upon  the 
shore,  see  all,  and  yet  can  give  no  assistance. 

Leaving  the  beach  and  taking  a drive  through 
the  purely  native  parts  of  the  city,  you  feel 
somewhat  troubled  by  the  fact  that,  as  there 
are  no  sidewalks,  every  one  is  walking  in  the 
middle  of  the  street.  It  seems  quite  impossible 
to  make  any  progress  without  running  over 
some  of  the  easy,  careless,  heedless  men,  women, 
or  children  who  throng  the  way.  Your  horse- 
keeper,  however,  with  his  shrill  cry  of  “ Hey ! 
hey  !”  gives  warning  of  your  approach,  and 
they  side  off  toward  the  houses.  Occasionally, 
he  leaves  his  hold  upon  the  buggy,  and  running 
before,  clears  a way  for  you  through  the  thick 
groups  of  pedestrians.  The  cavady-man,  with 
his  two  earthen  ’water-pots  balanced  from  a 
bamboo  pole  upon  his  shoulder,  is  on  the  look- 
out for  you,  lest  his  paneys  (water-jars)  should 
suffer  by  a collision.  But  there  is  a poor  wo- 
man, so  intent  on  gathering  cow-dung,  (to  be 
mixed  with  chaff  and  dried  for  fuel,)  that  she 
does  not  hear  the  horse-keeper’s  outcries.  Y"ou 
are  just  upon  her,  when  he  nimbly  leaps  for- 
ward and  gives  her  a helping  hand,  and  a hint 


Carady-man  with  water-pots. 


p.  190. 


I ■*-. 


BLACK-TOWN. 


191 


to  take  care  of  herself  the  next  time,  or  she 
will  be  run  over.  A palankeen  meets  you;  with, 
a native  merchant  stretched  on  his  broad  back 
in  conscious  grandeur,  the  bearers  dolorously 
grunting,  and  shining  with  perspiration  : 
“Varndy!  varndy  !”  (carriage!  carriage!) 
they  cry,  and  veering  off,  shove  the  walkers 
against  the  wall. 

The  houses,  usually  one  story  in  height,  have 
neat  little  verandahs  in  front,  sometimes  painted 
red  or  with  white  and  red  stripes,  and  are 
adorned  with  rude  paintings  by  Hindu  artists. 
Tigers,  soldiers,  gods,  and  other  objects  are 
represented  in  flaming  colours  upon  the  front 
walls.  A favourite  representation  is  that  of 
their  god  Krishna  in  the  top  of  a tree,  with  the 
garments  of  a number  of  women,  with  which  he 
had  run  off  while  they  were  bathing.  This 
gives  a fair  idea  of  the  character  of  the  gods 
of  the  Hindus ; they  are  mere  men,  with  some 
increase  of  power  and  mckedness. 

If  it  be  about  dusk,  you  will  meet  all  the 
cows  belonging  to  the  street  returning  from  the 
pasture  to  which  they  were  driven  in  the  morn- 
ing. Each  cow,  when  she  reaches  her  master’s 
house,  leaves  the  herd,  ascends  the  steps,  and 
enters  the  front  door,  as  if  quite  at  home.  This 


192 


PUBLIC  WELLS. 


is  the  way  to  the  central  court  in  which  she  is 
stabled. 

Here  and  there,  either  in  the  middle  of  the 
street  or  at  one  side,  you  see  wells  dug  for 
public  use.  These  wells  are  usually  circular, 
and  protected  by  a wall  two  or  three  feet  in 
height,  and  surrounded  by  a plastered  chunam 
floor,  where,  as  in  our  illustration,  a bath  can 
be  had  by  pots  of  water  being  poured  over  the 
head.  At  these  wells,  no  rope,  bucket,  or  wind- 
lass is  in  readiness,  so  that  each  must  bring  his 
or  her  water-pot  and  rope.  The  water  is  drawn 
by  lowering  the  earthen  or  brazen  vessel,  the 
drawer  standing  beside  the  well,  or,  to  avoid  the 
risk  of  striking  the  fragile  chatty  against  its 
side,  standing  with  one  foot  on  the  well-wall, 
and  the  other  on  a plank,  laid  across  it  for  this 
purpose.  Women  may  at  all  times  be  seen 
clustered  about  these  wells,  chatting,  laughing, 
and  gossipping,  each  with  her  water-jar  and  a 
cord  suited  to  the  depth  of  the  well.  One  is 
forcibly  reminded  by  these  scenes  of  the  reply 
of  the  woman  of  Samaria  to  our  Lord,  when, 
weary  and  wayworn,  he  sat  down  at  noon  be 
side  Jacob’s  well,  and  told  her  of  living  water 
that  he  would  give : “ Sir,  thou  hast  nothing  to 
draw  with,  and  the  well  is  deep.” 


Hindu  women  at  a well.  p.  102. 


BLACK-TOWN. 


193 


The  male  figure  in  the  engraving  represents 
a pakkali  or  water-man,  with  his  bullock  loaded 
with  a skin-bottle  of  water.  His  own  “ loins  are 
girded”  for  active  labour.  His  leathern  bucket 
hangs  across  the  bullock’s  back. 

Although  the  city  has  no  great  temples,  it 
has  a large  number  of  small  ones.  On  a single 
street,  through  which  we  constantly  passed, 
there  are  thirteen  temples,  each  with  its  attend- 
ants and  its  idol-god.  As  you  pass  and  look 
in,  you  see  a hideous,  oily,  black  stone,  cut  in 
the  shape  of  a human  figure,  or  of  some  imagi- 
nary monstrosity,  wrapped  in  muslins  and  silks, 
adorned  with  paint  and  jewels,  and  surrounded, 
in  his  windowless  recess,  by  lighted  lamps.  If 
it  is  the  elephant-headed  Ganesha,  the  god  of 
wisdom,  you  will  often  see  arranged  before  it  a 
group  of  boys  from  four  to  fourteen  years  of 
age.  These  are  scholars,  come  upon  their  ex- 
amination-day or  on  some  festival,  to  make 
offerings  and  sing  praises  to  this  poor  thing, 
— the  patron  of  learning.  Some  of  the  temples 
will  be  closed.  At  others,  the  puja^  or  wor- 
ship, will  be  in  performance  by  the  priest,  who 
lights  his  lamps,  tinkles  his  bell,  burns  his  in- 
cense, offers  his  flowers  and  cocoanuts  before 
the  idol,  mumbles  his  prayers,  and  makes  his 


194 


HINDU  WORSHIP. 


genuflexions,  with  the  business  air  of  a man  who 
has  something  to  do  and  is  getting  through  it 
as  fast  as  he  can.  The  idea  of  the  off*ering  of 
love,  thanksgiving,  and  heart-service  is  a 
stranger  to  his  mind.  His  only  thought  is  of 
certain  ceremonies  which  are  in  themselves 
pleasing  to  the  god,  without  any  regard  to  the 
holiness  or  unholiness  of  the  worshipper.  It  is 
a religion,  not  of  life  and  heart,  but  of  forms 
and  ceremonies  : to  God,  how  utterly  worthless  I 
for  man,  how  completely  unavailing ! 

With  such  notions  of  the  worship  that  is  ac- 
ceptable to  the  gods,  the  commands  of  the  Bible 
sound  strangely  to  the  Hindu.  When  told  that 
God  is  a Spirit,  almighty  but  invisible,  he 
asks,  “ Do  you  pretend  to  say  that  we  are  to 
worship  God  ?”  When  you  answer  that  you  do, 
he  triumphantly  exclaims,  “ Here  is  a man  who 
says  God  is  invisible  and  intangible,  and  yet 
that  he  is  to  be  wwshipped  ! How  can  you  put 
flowers  before  him  ? How  can  you  wash  and 
paint  him,  if  he  is  an  invisible  Spirit?”  His 
idea  of  worship  is  to  do puj a,  (worship;)  that  is, 
offer  incense,  flowers,  and  sacrifices,  to  adorn  with 
paint  and  shawls,  to  wash  and  carry  abroad, 
&c.  He  conceives,  therefore,  that  to  speak  of 
worshipping  an  invisible  being  is  absurd. 


USES  OF  SHARNEY. 


195 


There  is  one  thing,  at  least,  which  somewhat 
startles  the  new-comer  to  Southern  India,  with 
his  Anglo-Saxon  notions  as  to  cleanliness  and 
utilit}^;  and  that  is  the  estimation  in  which 
sharney  (in  plain  English,  cow-dung)  is  held  by 
the  people.  A substance  almost  unmentionable 
to  polite  ears  in  America  is  here  one  of  the 
staples  of  life,  beauty,  and  cleanliness.  Every 
morning  the  floors  of  the  houses  and  verandahs 
are  washed  with  a mixture  of  sharney  and 
water.  Has  your  neighbour  been  killing  a 
sheep?  Instead  of  soap  and  sand,  he  cleanses 
his  hands  with  sharney.  Do  you,  in  your  Chris- 
tian defilement,  sit  awhile  upon  the  piol  (por- 
tico) in  front  of  his  house?  sharney  will  remove 
the  pollution.  Does  he  contract  uncleanness 
in  any  manner  ? sharney  must  wash  it  away.  Is 
a floor  newly  paved?  sharney  must  be  scrubbed 
into  it,  to  keep  out  the  vermin.  Is  a bamboo 
moram  (tray)  bought  by  the  turney-katchy  for 
your  rice,  salt,  and  curry  stufls  ? it  must  be  well 
rubbed  with  sharney  before  it  is  fit  for  use. 
Does  the  cow  get  a galled  side  ? a plaster  of 
sharney  will  cure  it.  In  every  street  you  see 
girls  and  poor  women  gathering  sharney  into 
baskets  ; beside  their  houses  they  knead  it  with 
chopped  straw  or  chaff,  and  stick  it  in  flat  cakes 


196 


THE  BAZAARS. 


against  the  ^Yall  to  dry  in  the  sun.  Thus  pre- 
pared, this  useful  sliarney  serves  for  fuel,  and 
cartloads  of  such  cakes  are  brought  for  sale 
from  the  country  to  the  city.  The  ashes  of 
sharney  are  holy,  and  are  sprinkled  on  the 
verandah  and  rubbed  on  the  forehead,  and,  by 
sanyasees  (ascetics)  and  such  holy  men,  daubed 
all  over  the  face  and  body.  But  we  must  cease 
to  enumerate  the  virtues  and  uses  of  this  won- 
derful article,  so  little  appreciated  with  us,  lest 
the  catalogue  of  its  excellencies  seems  to  surpass 
belief;  to  the  Hindu,  its  praises  cannot  be 
overdone. 

The  bazaars  or  trading-streets  of  Madras 
present  scenes  of  much  life  and  novelty  to  a 
foreigner,  more  especially  toward  afternoon, 
when  they  are  most  thronged.  With  us,  the 
business  of  the  merchant  is  transacted  within 
his  shop  ; but  in  India  the  shop  is  a mere  recess 
or  stall  open  to  the  street.  The  purchaser  sees 
the  goods  and  wrangles  over  the  price  with  the 
owner  without  leaving  the  common  thorough- 
fare. Hence,  the  whole  passage-way  will  be 
an  unbroken  mass  of  men,  in  all  the  gay  colours 
of  Oriental  dress,  sending  up  a complete  Babel 
of  discordant  voices.  And  not  only  are  sales 
carried  on  thus  publicly,  but  mechanics  do  their 


Silversmitli  at  work. 


p 197. 


THE  BAZAARS. 


197 


work,  while  they  sell  their  goods  in  the  same 
open  place  and  way.  The  tinmen  are  busily 
at  work  with  solder  and  red-hot  iron ; the  ^ 
blacksmith  plies  his  hammer  on  the  rude  anvil, 
while  his  assistant  blows  the  bellows,  which  are 
merely  two  inflated  skins,  pressed  and  lifted 
alternately,  one  by  each  hand ; and  the  silver- 
smith forms  his  bracelets,  or  it  may  be  his  gods, 
with  his  little  portable  anvil  (which  he  is  ready 
to  carry  to  your  house,  if  the  work  is  to  be  done 
under  your  eye)  stuck  into  the  earth  on  which 
he  squats  while  at  work.  Though  their  tools 
are  few  and  rude,  they  turn  out  articles  of  a 
workmanship  astonishingly  delicate  and  beauti- 
ful, by  the  peculiar  dexterity  with  which  these 
rough  implements  are  handled. 

The  cotton  cloths  of  the  Hindu  bazaar  have, 
almost  down  to  the  present  day,  been  unsur- 
passed by  the  products  of  the  mechanical  inge- 
nuity and  scientific  knowledge  of  European 
nations,  even  when  aided  by  the  wondrous 
power  of  the  steam-engine.  Herodotus,  the 
ancient  Greek  historian,  (when  treating  of  In- 
dia,) tells  his  countrymen,  that,  ‘‘  The  wild 
trees  of  that  country,  bear  fleeces  as  their  fruit 
surpassing  those  of  sheep  in  beauty  and  in  ex 

cellence ; and  the  Indians  use  cloth  made  from 
17* 


198 


THE  BAZAARS. 


those  trees.”  The  wise  Grecians  may  ha.ve 
thought  this  a traveller’s  tale ; but  from  that 
II  day  to  this,  the  half-civilized  Hindu  has  woven 
in  his  mud-walled  hut,  muslins  and  other  fabrics, 
from  the  fleece  of  the  wonderful  cotton-plant 
that  have  been  sought  by  every  nation  of  the 
commercial  world.  Now,  however,  the  tide  is 
turning,  and  the  weavers  of  India  find  them- 
selves hardly  able  to  compete  with  some  of  the 
manufactures  of  England  and  America. , The 
bazaars  show  not  only  an  array  of  Arnee  and 
Dacca  muslins,  and  Madras  handkerchiefs,  but 
also  of  English  calicoes  and  American  long- 
cloths  ; while  hardware,  china,  stationery, 
glass,  and  other  articles  of  trade  from  Europe, 
entirely  fill  some  of  the  shops. 

The  money-changers,  seated  on  their  counters 
with  piles  of  gold,  silver,  and  copper  before 
them ; the  sellers  of  areca-nut  and  betel-leaf 
for  chewing ; the  confectioners ; the  sellers  of 
bangles,  (glass-bracelets ;)  the  potters,  and 
others,  draw  their  stock  in  trade  purely  from 
Indian  sources,  and  their  goods  w’ear  a purely 
Indian  appearance. 

At  certain  festival  seasons,  as  in  the  Holi, 
celebrated  in  honour  of  their  god  Krishna,  when 
the  men  sprinkle  each  other  with  a red  fluid 


THE  MINSTREL. 


199 


from  syringes  made  of  bamboo,  and  engage  in 
other  frolics  in  imitation  of  the  god ; and  at 
the  Mohurrum,  when  they  parade  through  the 
streets,  disguised  as  Africans,  savages,  and 
tigers,  with  chains  about  their  loins,  springing 
from  side  to  side,  and  it  may  be,  with  a piece 
of  raw  meat  in  their  mouths, — the  streets  are  a 
scene  of  great,  though  not  very  refined,  merri- 
ment. 

At  night,  these  scenes  of  bustle,  business, 
and  amusement  give  place  to  others  of  a dif- 
ferent character.  The  temples  are  lit  up  with 
rows  of  lamps,  which  cast  a glittering  light  upon 
the  image  in  its  deep  recess ; and,  if  it  be  a 
feast-day,  fireworks  and  music  resound  within 
the  court.  The  story-teller,  at  the  city-gate, 
with  his  audience  seated  on  the  earth  around 
him,  has  gone ; but  on  the  verandah  of  one  of 
the  houses  of  the  better  sort,  you  will  find  the 
minstrel  chaunting  the  praises  of  the  gods,  with 
a picture  before  him,  a lamp  or  two  to  make  it 
visible,  and  his  virney,  or  guitar,  in  his  hand, 
he  screams  out  in  doleful  notes  the  wondrous 
deeds  of  Rama,  Hanuman,  or  Krishna,  to  the 
admiration  of  the  bystanders.  They  do  not, 
however,  escape  without  criticism,  as  is  shown 
by  many  stories  told  at  their  expense  among 


200 


THE  MINSTREL. 


the  people.  Perhaps  the  reader  'vvill  excuse  me 
for  giving  from  memory,  a brief  one,  as  a spe- 
cimen : 

‘‘A  wandering  minstrel  had  heard  that  a cer- 
tain king  was  very  liberal  in  his  gifts  to  artists 
of  merit,  and  having  a profound  conviction  of 
his  own  abilities  as  a vocalist,  set  out  for  the 
royal  city.  Having  reached  it,  he  took  lodg- 
ings, and  every  evening,  seating  himself  on  the 
verandah,  sang  in  his  most  captivating  style, 
hoping  that  the  fame  of  his  skill  would  come  to 
the  ears  of  his  majesty,  and  that  he  would  be 
summoned  to  perform  in  the  royal  presence, 
and  bask  in  the  sunshine  of  the  royal  favour. 
While  thus  regaling  the  passers-by,  he  noticed 
that  the  wife  of  the  washerman  who  lived  next 
door,  was  always  melted  to  tears  by  his  music, 
and  as  he  proceeded,  sobbed  and  wept  pro- 
fusely. Flattered  by  this  tribute  to  his  musical 
powers,  the  minstrel  said  to  her,  one  evening, 
‘ My  friend  ! do  not  be  thus  overcome  ! Why 
should  you  weep  when  I sing  V To  which  she 
replied,  ^ Ah,  sir  ! I had  such  a fine  donkey, 
and  so  useful,  too ; but  he  died,  and  now  I 
never  hear  your  voice  without  thinking  of  my 
poor  lost  donkey,’  and  again  she  broke  out  into 
uncontrollable  grief.  The  minstrel  concluded, 


Marriage  processions. 


201 


after  this,  that  it  was  hardly  worth  while  for 
him  to  continue  his  concerts  in  that  neighbour- 
hood.” 

There  is  nothing,  however,  which  creates  so 
great  a commotion  in  the  streets  at  night,  as  the 
occurrence  of  a wedding  in  a w'ealthy  family. 
For  several  successive  days  and  nights,  the 
ceremonies  are  kept  up,  and  the  streets  filled 
by  the  procession ; horsemen  and  footmen, 
with  bands  of  music,  and  a train  of  men  bearing 
huge  torches,  accompany  the  bridal  palankeen, 
Avhich  is  completely  covered  with  garlands  and 
tassels  of  fragrant  or  showy  flowers.  The  pro- 
cession is  followed  by  one  or  more  carts  loaded 
with  great  skin-bottles,  or  rather  casks  of  oil, 
from  which  the  torch-bearers  replenish  their 
vessels.  Fireworks,  too,  are  let  off  from  time 
to  time,  greatly  to  the  discomposure  of  your 
horse,  w'hen  you  meet  such  a procession  in  the 
narrow  streets.  This  show  and  feasting  is  at  the 
expense  of  the  bride’s  father ; and  such  is  the 
tyranny  of  fashion,  that  a man  will  often  im- 
poverish and  embarrass  himself  with  debt  for 
years  to  come,  to  be  able  to  give  his  daughter 
a fine  wedding.  This  is  one  reason  of  the  un- 
welcomeness of  a daughter’s  birth  : for  to  have 


202 


MISSION-FIELD. 


a family  of  girls  to  marry  is  ruinous ; while  to 
have  them  unmarried  is  disgraceful  and  most 
unfortunate. 

Here,  it  will  be  seen,  in  the  Black-town  of 
Madras  alone,  is  a great  and  wide  field  for  mis- 
sionary effort.  Here  two  hundred  thousand 
souls,  without  regarding  the  five  hundred  thou- 
sand without  the  walls,  are  fully  accessible  to 
the  gospel ; but,  as  yet,  it  has  been  preached 
to  them  only  to  a very  limited  degree.  True, 
the  schools  of  the  Scotch  missionaries  have  been 
most  useful,  and  have  given  a Christian  educa- 
tion to  many  young  men,  some  of  whom  are 
now  labouring  for  the  enlightenment  of  their 
countrymen  ; and  the  truth  has  been  preached 
by  the  American  missionaries  and  others  to 
thousands  of  adults,  and  thousands  of  tracts 
have  been  given  away.  Yet,  after  all,  what  is 
done  is  very  little  when  compared  with  the  mass 
to  be  reached.  On  the  Sabbath,  not  so  many 
as  two  thousand  of  the  Hindus  within  the  walls 
of  the  Black-town  of  Madras  hear  the  gospel. 
Where  are  the  one  hundred  and  ninety-eight 
thousand  ? They  are  living  in  heathenism, 
idolatry,  and  vice,  scarcely  illumined  by  a 
single  ray  of  light.  The  Lord  can  make  a few 


BLACK-TOWN. 


20S 


loaves  to  five  thousand  men,  but  it  is  only 
by  working  miraculously;  and,  though  we  may 
not  limit  his  power,  we  must  maintain  that  the 
church  has  no  cads-^  to  ask  why  India  is  not 
converted,  while  /o  little  is  done  even  in  those 
spots  where  ^ done. 


1 


PART  III. 


Ilalanlitcn  fralitlling. 

In  the  month  of  June,  1850,  it  was  decided 
that  two  members  of  the  Mission  should'  make 
a tour,  for  the  double  purpose  of  preaching  in 
the  villages  and  surveying  the  ground  for  a 
new  station  in  the  interior.  Our  preparations 
were  necessarily  more  complicated  than  those 
of  the  American  traveller,  who  breakfasts  in 
Philadelphia,  dines  in  New  York,  and  sups  in 
Boston,  and  who,  at  his  journey’s  end,  can  find 
food  and  lodging,  bedding  and  light  in  a well- 
furnished  hotel.  The  steam-car  had  not  yet 
made  its  appearance  on  the  plains  of  the  Car- 
natic; so  that  we  must  take  a somewhat  slower 
conveyance — the  palankeen. 

A bullock-cart  having  been  sent  on  in  ad- 
vance, with  our  tent  and  a large  supply  of  tracts 
and  Scriptures,  our  palankeens  were  brought 
to  the  house  to  be  packed.  Mine  was  fresh 
from  the  maker’s  hands,  and  with  its  well-var- 

204 


Palankeen  in  Motion.  p.  204. 


THE  PALANKEEN. 


205 


nished  exterior,  looked  like  a handsomely- 
finished  box,  six  feet  long  and  three  feet  deep, 
standing  upon  four  short  legs.  On  pushing 
hack  the  sliding  doors  in  the  sides,  you  find 
that  you  have  a neat  little  berth-like  apartment, 
furnished  with  mattress  and  pillow  covered 
with  red  morocco.  At  the  foot  is  a small  mova- 
ble strip  of  wood,  against  which  you  brace 
yourself,  and  over  this  a shelf  containing  two 
drawers.  The  whole  is  carried  by  two  stout 
poles,  firmly  fixed  to  the  ends  of  the  palankeen 
by  iron  rods.  The  price  of  a palankeen  varies, 
with  its  workmanship,  from  twenty  to  fifty 
dollars : if  richly  plated,  its  cost  will  be  greater. 

As  your  palankeen,  or,  more  familiarly,  your 
“ palkee,”  is  to  be  your  home,  your  trunk,  your 
library,  and  your  carriage,  packing  it  is  quite 
a momentous  affair.  Lifting  out  the  mattress, 
you  spread  a blanket  upon  the  rattan  floor  of 
the  palankeen,  and  on  it  lay  your  clothes ; then, 
replacing  the  bed,  you  stow  away  books  and 
loose  articles  at  your  head  and  behind  the  pil- 
low. In  the  drawers  there  is  room  for  pen, 
ink,  paper,  and  other  little  matters.  From  the 
ceiling  hangs  a net  in  which  your  cap,  a few 
oranges,  a brush,  &c.,  find  a place,  and  in  each 

corner  you  can  put  some  useful  article.  With- 
18 


•206 


THE  BEARERS. 


out,  a rattan  basket  hangs,  containing  a tumbler 
and  gurglet,  or  earthenware  bottle.  On  the 
top  may  be  fastened  a camp  chair  and  table, 
for  use  when  away  from  such  conveniences. 

At  dusk  the  bearers  made  their  appearance, 
twenty-six  for  the  two  palankeens ; sturdy 
fellows  with  sinewy  limbs,  trained  from  boyhood 
to  their  work.  While  we  finished  our  prepara- 
tions, they  stretched  themselves  on  the  brick 
floor  of  the  verandah  to  catch  a nap  before 
their  night  of  toil  began.  But  the  hour  for 
starting  comes,  and  Pakkiyer,  the  head-bearer, 
is  told  to  call  his  men.  Slowly  they  rise  and 
gird  themselves  for  their  journey.  Each 
bearer  applying  one  end  of  a piece  of  cotton 
cloth  several  yards  long  to  his  waist,  gives  the 
Other  to  a companion  to  hold,  then  turning 
round  a ad  round  he  wraps  himself  in  it,  till 
reaching  the  end,  he  takes  it  from  his  assistant 
and  tucks  it  firmly  within  the  roll ; tightening 
his  turban,  he  places  his  long  staff  and  his 
leathern  sandals  with  his  little  bundle  on  the 
palankeen,  and  stands  ready  for  the  start.  The 
musaljee  lights  his  torch,  a tight  roll  of  cloth 
three  or  four  feet  long,  and  impregnated  vith 
turpentine,  which  he  feeds  by  pouring  oil  upon 
it  from  the  tin  vessel  carried  in  his  other  hand. 


THE  START. 


207 


The  cavady-man  balances  on  his  shoulder  his 
bamboo  staff,  with  a large  square  tin  box  hang- 
ing from  either  end,  containing  our  tea  and 
sugar,  plates,  knives,  forks,  spoons,  and  all 
the  little  essentials  of  housekeeping.  Three 
bearers  now  put  their  shoulders  under  the 
hinder  pole,  so  as  to  raise  one  end  of  the  palan- 
keen, and  the  traveller  turns  in : three  more 
sieze  the  pole  in  front  and  lift  it.  “ All  ready ! 
go  ahead!”  comes  from  the  interior,  and  off  we 
move,  at  first  slowly,  but  with  a gradually 
quickening  pace.  The  palankeen  with  a 
quivering  motion  keeps  time  to  the  measured 
and  peculiar  tread  of  the  bearers.  Six  carry  at 
a time,  while  the  other  six  run  alongside  ready 
in  a few  minutes  to  relieve  their  companions. 
As  they  move  on,  they  keep  time  with  a wail- 
ing, grunting  ejaculation  of  “Oh!  oh!  Ah! 
ah ! Oh  ! oh  ! Eh  ! eh !”  intermingled  with  an 
exclamation  now  and  then  of  “Lively  there !” 
“Bandy  coming  !”  or  “ Softly!  softly,”  &c.  At 
times  the  leader  gives  them  a song,  usually  of 
battery  to  the  rider,  to  which  the  rest  grunt  an 
earnest  and  dismal  chorus. 

The  bearers  are  a faithful  set  of  fellows,  with 
whom  you  may  intrust  yourself  and  your  pro- 
perty without  the  least  fear.  While  under 


208 


THE  PALANKEEN. 


their  charge,  every  thing  in  your  palan- 
keen is  safe.  Even  a lady  may  travel  alone 
•svith  them  for  hundreds  of  miles  without  appre- 
hension. If  she  has  a babe,  it  will  find  in 
those  hardy  men  more  than  one  tender  and 
gentle  nurse  to  carry  and  amuse  the  ‘‘  chinna 
haba,'’  (little  baby.)  In  the  cities,  they  are 
somewhat  given  to  tricks,  and  many  amusing 
stories  are  told  of  their  impositions  upon  Grif- 
fins, as  new-comers  in  India  are  styled.  Some- 
times the  rider,  deceived  by  their  outlandish 
cries,  thinks  they  are  groaning  under  his 
weight.  Filled  with  pity,  and  unable  to  endure 
their  imaginary  misery,  as  in  the  case  of  our 

worthy  Captain  P , they  get  out  and  walk 

in  the  sweltering  sun,  not  a little  to  the  aston- 
ishment of  the  bearers,  who  wonder  why  in  the 
world  the  doorey  (gentleman)  should  walk 
when  he  might  ride. 

At  half-past  eight  in  the  evening  we  set  out. 
As  the  two  palankeens  wound  their  way  to- 
ward the  gate  with  the  spare  bearers  and  the 
cavady-men  trotting  beside  them,  the  torches 
of  our  musaljees  cast  a lurid  glare  along  the 
dark,  close-built  streets  of  the  city.  Passing 
shops,  and  temples,  and  long  rows  of  window- 
less houses,  the  loud  cries  of  our  escort  created 


THE  PALANKEEN. 


209 


quite  a stir.  Men  stared,  dogs  barked,  and 
women  peeped  out  of  their  doors.  But  the 
romance  was  brought  to  a sudden  close  before 
we  reached  the  city-gate,  by  the  falling  of  the 
shelf  of  Mr.  Scudder’s  palankeen  upon  his  feet. 
The  palankeen  proved  too  old  and  weak  for 
our  work.  Nothing  could  be  done  but  turn 
about  and  retrace  our  steps.  By  one  o’clock 
in  the  morning,  a new  one  had  been  procured, 
and  we  were  off  again  for  a run  of  twenty- 
seven  miles  to  Stree-permatoor.  Leaving  the 
city  by  the  Elephant  gate,  we  turned  westward, 
and  our  bearers,  with  more  subdued  voices, 
moved  soberly  through  the  country.  The  night 
was  warm,  but  the  motion,  though  disliked  by 
many,  was  to  me  most  soothing.  Gazing  at  the 
twinkling  stars  and  the  dim  outlines  of  trees 
upon  the  dark  sky,  revery  soon  gave  place  to 
sleep. 

The  bearers  stopped  once  to  eat,  but  other- 
wise scarcely  halted  till  they  reached  the  end 
of  their  run.  The  work,  to  a stranger,  seems 
hard,  but  is  far  from  oppressive,  if  the  stages 
are  not  too  long.  In  fact  the  men  grow  fat 
on  a march.  The  ordinary  run  for  a niglit  is 
twenty-two  to  twenty-eight  miles,  but,  if  pressed, 

they  will  go  fifty  miles  in  a single  night, 
18* 


STREE-PERMATOOE. 


23  0 

Their  pay  is  about  ten  cents  a-day  to  each 
bearer,  when  engaged  by  the  month.  Our 
delay  made  ns  late  in  reaching  the  bungalow. 
The  sun  was  hot  when  we  entered  the  village 
of  Stree-permatoor.  It  contains  an  extensive 
temple  of  Rama,  with  a gobram  or  pagoda 
seven  stories  high.  Near  it  our  bearers  stopped, 
not  to  pay  their  respects  to  the  god,  but  to  run 
to  a small  booth  where  some  charitable  native 
kept  a supply  of  buttermilk  for  the  refresh- 
ment of  travellers.  A mile  more,  and  our 
bearers,  with  panting  loins  and  covered  with 
perspiration,  set  down  their  burdens  at  the 
door  of  the  goverment  bungalow.  It  is  a large 
one-storied  house,  built  in  the  usual  India  style, 
of  brick  plastered  within  and  without.  This 
bungalow  Avas  presented  to  government  for  the 
entertainment  of  travellers  by  a Hindu  gentle- 
man. Ascending  a short  flight  of  steps,  you 
enter  the  central  hall.  On  each  side  of  it  is 
a bed-room  with  bath-room  attached.  Tavo 
tables  and  cot-bedsteads,  with  a feAV  chairs  and 
jars  of  Avater,  complete  the  furnitm’e.  A short 
distance  in  the  rear  stands  the  kitchen  and 
stable. 

As  you  enter,  the  sepoy  in  charge  meets 
you  with  a Ioav  salaam,  and  stands  ready  to 


THE  BUNGALOW. 


211 


execute  your  commands.  He  is  a pensioned 
soldier,  and  shows  with  pride  two  medals  given 
for  good  conduct  in  the  wars  with  Burmah  ana 
China.  He  was  at  the  taking  of  Ava,  the 
capital  of  the  Burmese  Empire,  when  the 
American  missionaries  were  saved  from  the 
sword  of  the  executioner  by  the  hurrahs  of  the 
British  army  as  they  scaled  the  city  walls. 
Our  cook,  who  had  left  Madras  before  us, 
also  came  forward  to  make  his  salaam  and  un- 
pack his  cavady-boxes.  He  had  made  his 
purchases  in  the  town,  and  soon  gave  us  a 
breakfast  of  chicken,  eggs,  and  tea.  The  bear- 
ers adjourned  to  the  shade  of  a tree,  and,  after 
cooking  and  eating  their  rice  and  curry, 
stretched  themselves  out  for  sleep,  while  we 
enjoyed  the  hospitable  shelter  of  the  bungalow. 

These  bungalows,  or  rest-houses,  are  pro- 
vided for  the  entertainment  of  travellers, 
ordinarily  by  the  government,  sometimes  by 
the  charity  of  individuals.  They  contain  a 
few  simple  articles  of  furniture,  and  are  kepi 
clean  by  servants  who  receive  a small  pay 
from  the  government  and  also  presents  from 
visitors.  The  total  absence  of  inns,  and  the 
barriers  raised  by  caste,  make  some  such 
refuge  absolutely  necessary  for  the  enter- 


212 


HOT  WINDS. 


tainment  of  travellers  in  India.  To  build 
such  choultries  or  “rest-houses”  is  considered 
bj  the  Hindus  an  act  of  the  highest  merit. 
To  us,  the  shelter  was  most  grateful ; for, 
though  the  morning  was  cool  and  refreshing, 
(the  thermometer  standing  at  81°,)  the  hot 
wind  through  the  day  whistled  around  us, 
making  us  thankful  for  a refuge  from  its  fiery 
blasts.  After  sunset,  the  thermometer  stood 
at  96°,  but  the  heat  was  less  oppressive  than 
it  had  been  in  the  city  on  previous  days. 

The  hot  land  wind  which  visits  Madras 
during  the  months  of  April,  May,  and  June, 
sweeps  over  the  Western  Ghauts,  depositing 
there  its  moisture,  and  crossing  the  parched 
plains  of  the  Mysore  and  the  Carnatic,  reaches 
the  eastern  shore  of  South  India  heated  and 
dry.  All  nature  wilts  before  it,  and  the  in- 
habitant of  colder  climes  shrinks  from  its 
blasts  within  the  cover  of  his  house.  I well 
remember  my  first  experience  of  the  hot  wind. 
The  da}’  was  warm,  the  thermometer  standing 
at  91°;  no  sea-breeze  refreshed  us,  and  all  was 
languor  and  lassitude.  Presently  the  wind 
was  heard  rustling  through  the  branches.  On 
going  out  to  greet  it,  it  met  me  hot  as  if  from 
an  open  furnace.  I took  my  thermometer 


THE  CARNATIC. 


213 


and  held  it  in  the  wind  as  it  passed  through 
the  house.  Immediately,  from  91°,  it  rose  to 
100°.  Flowers  upon  the  table  withered  and 
turned  black  and  crisp;  the  sides  of  books 
curled  up ; clothes  seemed  scorching  to  the 
skin,  and  we  were  glad  to  hide  in  a sheltered 
corner  to  escape  its  power.  Toward  evening 
the  land-wind  gave  way  to  the  cool  and  re- 
freshing sea-breeze,  and  w’e  seemed  to  live 
again.  These  winds,  happily,  do  not  blow  more 
than  a week  or  two  at  a time  ; they  then  inter- 
mit, to  commence  again  after  a short  interval. 
During  their  continuance  any  exertion  is  made 
by  Europeans  with  great  reluctance. 

As  the  night  only  is  devoted  to  travelling  in 
Southern  India,  we  continued  in  the  bungalow 
through  the  day.  At  sundown,  having  repacked 
our  boxes,  and  despatched  the  cavady-man  and 
cook,  we  took  leave  of  the  bungalow  attendants, 
and  resumed  our  journey,  setting  out  on  foot. 

The  road  was  of  British  construction,  hard, 
red,  and  at  this  season,  extremely  dusty.  The 
country  around  presented  the  aspect  of  a desert, 
dotted  here  and  there  with  trees,  and  with  an 
occasional  village,  almost  hid  within  the  shade 
of  its  tope  of  cocoanut,  palmyra,  and  tamarind- 
trees,  from  amid  which  the  blackened  pagoda 


214 


THE  CARNATIC. 


of  its  idolatrous  temple  rears  its  head.  Populous 
as  is  India,  it  is  not  by  any  means  fully  peo- 
pled ; more  than  one-half  of  the  soil  is  untilled. 
Owing  to  wars,  the  oppressiveness  of  taxation, 
and  the  sorer  oppression  of  tax-gatherers,  to- 
gether with  the  want  of  irrigation,  vast  portions 
of  this  rich  country  lie  completely  waste.  Thus 
has  it  been  in  this  district  since  the  ferocious 
Hyder  Ali  fulfilled  the  vow  of  vengeance  formed 
“ in  the  gloomy  recesses  of  a mind  capacious 
of  such  purposes,”  and  left  the  Carnatic  a wil- 
derness devoid  of  life.  It  is  a sad  spectacle, 
fit  emblem  of  the  moral  desolation  that  rests  on 
India ; but,  by  the  word  of  God,  both  shall  pass 
away,  and  the  desert  blossom  as  the  rose.  When 
Christianity  shall  have  given  purity,  industry, 
and  truth  to  the  Hindus,  these  plains,  now  so 
bare,  will  be  the  abode  of  beauty  and  plenty. 

Our  palankeens  soon  overtook  us,  and  rolling 
in,  we  pursued  our  way  in  the  silent  night 
watches,  soothed  to  sleep  by  the  song  of  our 
bearers.  An  easy  run  of  twenty-four  miles 
brought  us  to  Bala-chetty-chattiram,  several 
hours  before  sunrise.  Spreading  our  palankeen 
mattresses  on  the  verandah,  we  slept  till  day- 
light; then  going  into  the  village,  we  made 
known  to  the  people  the  truths  of  the  Bible. 


BALA-OHETTY. 


215 


We  were  followed  on  our  return  by  a number 
of  persons.  One  of  these,  a fine  young  man  in 
government  employ,  had  been  a pupil  in  the 
American  mission-school  at  Madras,  and  pro- 
fessed a total  disbelief  of  Hinduism ; a second 
had,  from  this  young  man,  learned  the  folly  of 
idolatry;  and  a third,  wdio  was  the  village 
schoolmaster,  had  been  a scholar  in  the  institu- 
tion of  the  Scotch  Free  Church.  It  was  cheer- 
ing, at  this  distance  from  the  city,  to  find  these 
diverging  rays  of  light  streaming  even  fiiintly 
from  its  missions  into  the  gross  darkness  of  the 
country ; and  it  encouraged  us  to  go  forward 
in  the  work  of  kindling  and  cherishing  these 
little  flames,  trusting  to  God  to  make  them,  in 
his  good  time,  the  means  of  a great  flashing 
forth  of  divine  truth.  • 

In  the  afternoon  we  went  to  the  temple  near 
by.  It  was  of  the  usual  form,  with  its  gobram 
facing  the  east,  but  somewhat  dilapidated.  In 
front  of  the  temple  was  a beautiful  tank,  sur- 
rounded on  all  sides  by  flights  of  granite  steps 
descending  to  the  "water.  In  its  centre  stood  a 
stone  shrine,  visited  annually  by  the  idol,  and 
at  the  opposite  side  was  a small  temple.  As 
we  came  near,  a Brahminee  woman,  who  caught 
sight  of  us,  ran  to  her  house  in  great  haste  to 


216 


DISCUSSION. 


hide  herself,  while  a lad  hurried  to  close  the 
temple-gate.  Going  to  a stone-built  portico, 
erected  for  the  accommodation  of  strangers  by 
some  pious  Hindu  of  past  ages,  we  seated  our- 
selves upon  the  top  step,  and  soon  were  sur- 
rounded by  a group  of  Brahmins.  They  were 
very  ready  for  argument ; one  of  them,  indeed, 
became  quite  violent,  asserting  that  we  were 
invading  the  peace  of  the  land,  and  taking  the 
bread  from  their  mouths  ; that  in  former  days 
the  East  India  Company  had  supported  and 
countenanced  their  religion  ; but  that  within  a 
few  years  past,  the  padres,  (missionaries,)  com- 
ing and  going  through  the  land,  had  broken  up 
this  happy  state  of  things,  so  that  the  Brahmins 
were  losing  their  sustenance  and  the  temples 
were  going  to  decay.  He  had  many  objections 
to  make  to  our  doctrine.  The  first  was,  that 
of  the  heathen  of  old,  “Where  is  your  God?” 
With  the  Psalmist  (in  the  115th  Psalm)  we  could 
reply— 

Our  God  is  in  the  heavens ; he  hath  done  whatsoever  he 
pleased, 

“ Their  idols  are  silver  and  gold,  the  work  of  men’s  hands. 
“They  have  mouths,  but  they  speak  not;  eyes  have  they, 
but  they  see  not : 

“ They  have  ears,  but  they  hear  not : noses  have  they,  but 
they  smell  not : 


ARGOT. 


217 


“ They  have  hands,  but  they  handle  not : feet  have  they, 
but  they  walk  not. 

**  They  that  make  them  are  like  unto  them : so  is  every 
one  that  trusteth  in  them.” 

To  the  question  ‘‘  Why  did  you  not  sooner-.  . 
bring  the  gospel  to  us?”  it  was  not  so  easy  to- 
give  an  ans'wer.  Alas  ! how  has  the  church  of 
Christ  failed  to  obey  the  command  of  Christ  tc 
carry  the  gospel  to  every  creature  ! They  were- 
surprised  to  hear  that  we  were  not  “ paid  five 
hundred  dollars  a month  by  the  government  to- 
preach  to  them,”  and  finally  separated  from  us. 
on  our  return  to  the  bungalow,  with  very  friendly 
farewells. 

Our  third  night  of  travel  brought  us  to  Arcot,. 
where  we  intended  to  form  our  plans,  and  to* 
leave  the  high  road  for  the  villages,  to  survey 
the  field  for  new  mission  stations.  Our  first 
care  was  to  despatch  a note  to  Mr.  B.,  collector- 
of  the  district  of  North  Arcot.  This  modest 
title  is  very  far  from  conveying  to  an  American 
ear  the  idea  which  accompanies  it  to  the  mind, 
of  the  inhabitant  of  British  India.  The  col- 
lector, or,  as  it  is  corrupted,  “-kalkakta,”  is 
the  highest  authority  known  to  the  poor  ryots, 
(cultivators.)  He  is,  to  all  intents,  governor 
of  the  district,  with,  it  may  be,  a million  of  in- 

19 


218 


A COLLECTOR. 


habitants,  over  T\hich  he  rules ; and  is  looked 
up  to  with  awe  and  reverence  as  the  personifica- 
tion of  that  mysterious,  unknown,  unseen  power 
— “ The  Company” — by  which  the  land  they 
. till  is  owned. 

Mr.  B.,  of  Arcot,  held  hi§  high  station,  his 
large  income,  and  his  influence  as  talents  com- 
mitted to  his  care  for  the  glory  of  God.  He 
was  an  unsought  contributor  to  the  American 
and  other  missions  in  India.  On  the  receipt 
of  our  note,  he  immediately  returned  to  us 
an  invitation  to  call  upon  him,  and  command 
him  as  to  our  wishes.  As  we  desired  infor- 
mation with  regard  to  the  towns  and  villages 
which  we  expected  to  visit,  we  called  a common 
• country  bullock-cart,  and  throwing  into  it  a 
•mattress,  set  out  for  his  residence,  three  miles 
•distant. 

The  “ bullock-bandy”  is  a primitive  style  of 
•carriage,  for  the  conveyance  of  grain  and  other 
.produce  from  the  country  to  the  cities ; it  is  a 
•simple  collection  of  poles,  formed  into  a rude 
.frame,  resting  upon  an  axle,  with  two  wooden 
•wheels.  It  is  di’awn  by  two  of  the  oxen  of 
India,  with  their  humps  and  long  dewlaps,  not 
like  the  trained  driving  bullocks  used  by  gen- 
tlemen in  their  carriages,  swift  and  elegant,  but 


Hindu  Family  Journeying.  P-  210. 


BULLOCK-BANDY. 


211) 

slow,  sober,  and  plodding.  The  bandy  au 
arched  mat-covering,  and'  over  this  the  straw 
with  w'hich  the  cattle  are  fed  is  hung  in  long 
rolls.  The  hire  of  a man,  a pair  of  bullocks, 
and  bandy,  by  the  'month,  is  at  the  rate  of  a 
quarter  of  a dollar  a-day,  out  of  which  sum 
feed  must  be  found  for  man  and  beast. 

Our  illustration*  gives  us  a picture  of  one 
of  these  bandies,  with  a family  on  a journey. 
The  driver,  seated  on  the  pole  just  upon  the 
bullocks,  has  full  opportunity  to  stimulate  their 
spirits  with  his  foot  as  well  as  his  whip,  or  to 
give  their  tails  a wicked  twist  in  an  emergency. 
The  patient  creatures,  all  scored  and  starred 
with  the  branding-iron,  (for  health  and  orna- 
ment,) plod  meekly  on  with  the  rude  convey- 
ance which  carries  all  the  goods  of  .the  house- 
hold, as  well  as  the  weaker  members  of  the 
family. 

But  our  bandy  was  ready.  Creeping  in  at 
the  back,  and  taking  our  seats  on  the  mattress, 
we  gave  the  word4o  our  driver  to  go  to  the 
collector’s  house.  Passing  through  the  Arcot 
cantonment,  with  its  barracks  for  troops,  and 
handsome  houses  in  spacious  enclosures,  occu- 


* From  a painting  by  a Hindu. 


220 


THE  PALAR. 


pied  by  officers  of  the  Indian  army,  we  descended 
by  a native  bazaar  to  the  Palar  River.  At 
Arcot,  eighty  miles  from  its  mouth,  the  Palar 
is  more  than  half  a mile  wide,  and,  in  the  rainy 
season,  a mighty  river.  But  now,  without 
bridge  or  boat,  we  passed  it  in  our  ox-cart  with- 
out wetting  our  bullocks’  hoofs.  Not  a drop  of 
water  moistened  the  heavy  sand  through  which 
our  cart-wheels  ploughed  their  way.  It  seemed 
a river  of  desolation,  vast,  sandy,  parched,  and 
glaring  in  the  noonday  sun.  But,  while^  thus 
deathlike  to  the  eye,  beneath  the  sandy  surface 
lie  hidden  treasures  of  moisture,  which  may  he 
obtained  by  digging  a few  inches  beneath  the 
sand. 

The  banks  between  which  this  river  of  sand 
winds  its  way,  are  fringed  with  the  graceful 
cocoanut,  the  date,  the  palmyra,  and  the  spread- 
ing tamarind.  Bending  over  this  glistening, 
waterless  stream,  with  every  leaf  glittering  in 
the  bright  sunlight,  these  waving  trees  form  a 
striking  contrast  to  the  arid  sand.  While  all 
on  the  surface  is  parched  and  dreary,  their 
summits  are  ever  green ; for  they  have  sent 
down  their  roots  to  the  well-springs ; and  they 
are  drinkins:  from  unseen  streams.  So  shall 
“ the  righteous  flourish  as  the  palm-tree  for 


HINDU  OFFICIALS. 


221 


lie  drinks  of  the  river  of  the  water  of  life,  while 
others  are  dead  and  fruitless  about  him. 

Not  far  from  the  other  bank  stood  the  col- 
lector’s house.  Our  poor  rustic  bandy-man,  not 
daring  to  come  too  near  the  great  ruler’s  resi- 
dence, drew  up  before  the  cutchery  or  court- 
house. Native  officers,  handsomely  dressed, 
were  grouped  before  it.  One  of  them,  the 
duffadar,  with  his  silver-hilted  dagger  and  broad 
belt,  not  conceiving  that  riders  in  so  humble  a 
conveyance  could  have  any  business  there,  told 
us,  with  bold  impudence,  that  the  collector  was 
not  at  home.  We  informed  him  that  we  hap- 
pened to  know  that  the  collector  was  at  home ; 
and,  not  waiting  to  be  introduced  by  these 
courtly  gentry,  we  entered  the  house.  Mr.  B.’s 
warm  reception  of  us  showed  them  that  they 
had  made  a mistake,  and  completely  changed 
their  behaviour,  which  became  as  obsequious  as 
it  had  been  rude.  Insolence  and  servility  are 
twin  vices,  and  both  are  almost  universal  cha- 
racteristics of  the  Hindu.  Anxious  to  know^  who 
and  what  we  w”ere,  they  plied  our  poor  bandy- 
man  with  questions;  but  to  no  purpose,  for  all 
that  he  could  tell  was,  that  we  got  into  his 
bandy,  and  bade  him  drive  to  the  collector’s. 

Having  received  from  Mr.  B.  the  advice  and 

19* 


222  ARNEE. 

information  which  we  needed,  and  the  loan  of  a 
map  of  his  district,  from  which  we  made  a copy, 
with  the  names  of  the  villages  and  towns  through 
which  we  might  pass,  we  recrossed  our  water- 
less ford,  and  prepared  to  set  out  for  Arnee,  a 
town  twenty  miles  distant  from  Arcot. 


At  dusk  we  left  the  bungalow  in  our  palan- 
keens, and  again  crossed  the  Palar,  now  sombre, 
with  its  silent  waste  stretching  aw^ay  in  the 
twilight  between  its  curtains  of  drooping  foliage. 
Our  road  ran  southward  through  cultivated 
fields,  and  was  beautifully  wooded.  The  moon 
soon  set,  and  we  went  on  our  way  by  the  light 
of  the  musaljee’s  torch.  The  glancing  of  the 
light  upon  overhanging  trees,  the  monotonous 
chorus  of  the  bearers,  the  silence  of  night,  the 
soft  warmth  of  the  air,  combined  to  produce 
sensations  peculiarly  Oriental  and  soothing.  It 
became  apparent,  however,  after  a while,  that 
our  booies  (bearers)  were  at  fault.  Instead  of 
the  even  road,  they  were  traversing  fields  and 
trenches,  much  to  the  discomposure  of  the 
riders  At  last,  they  confessed  that  they  could 


aRNEE. 


2-28 


not  find  the  town,  and  asked  leave  to  halt  until 
day  should  break.  Setting  down  the  palan- 
keens, they  stretched  themselves  on  the  ground, 
and  were  soon  fast  asleep.  At  dawn,  they  were 
off  again,  and  soon  ran,  with  grunt  and  shout, 
through  the  unguarded  entrance  into  the  fort 
of  Arnee. 

Arnee  was  once  a stronghold  of  Hyder 
Ali,  and  his  arsenal.  That  remarkable  man, 
who,  from  serving  as- a volunteer  and  a private 
in  the  army  of  the  rajah  of  Mysore,  became 
master  of  his  sovereign,  and  one  of  the  most 
powerful  opponents  of  British  power  in  India, 
at  this  place  repulsed  the  attack  of  the  famous 
English  comm^ander,  Coote.  But  it  was  wrested 
from  his  son  Tippoo,  and  for  sixty  years  has 
been  in  the  hands  of  the  English.  At  first,  as 
a frontier  station,  it  was  occupied  by  a strong 
force ; but  now,  after  the  lapse  of  a few  years, 
so  rapidly  has  the  Anglo-Indian  empire  grown, 
it  is  in  the  centre  of  the  Company’s  territories 
in  Southern  India,  and  needs  no  garrison.  So 
completely  is  the  country  around  subdued  to 
British  power,  that  no  troops  are  needed  to 
overawe  or  restrain  its  people.  The  barracks 
are  unoccupied,  except  by  an  English  captain 
and  a few  sepoys,  (Hindu  soldiers;)  and  the 


224 


ARNEE. 


fortifications  have  been  blown  up,  for  a freer 
circulation  of  air.  Only  a granite  wall,  some 
twenty  feet  in  height,  with  its  earthen  embank- 
ment, circular  bastions,  and  half-filled  trench, 
remain. 

Within  the  fort  is  a heathen  temple,  dedi- 
cated to  the  god  Siva,  with  its  gates,  pagodas, 
and  porticos.  Beyond  this  is  the  western  wall 
of  the  fort,  over  which  a line  of  blue  hills,  some 
ten  miles,  distant,  rear  their  heads.  Standing 
on  the  battlements,  you  look  out  on  green  fields 
of  growing  rice  stretching  away  to  the  foot  of 
the  hills,  with  here  and  there  clusters  of  trees 
to  mark  the  place  in  which  their  cultivators 
have ’gathered  into  villages.  The  whole  scene 
is  beautiful,  and  lacks  only  that  praise  to  God 
should  ascend  from  every  tope  and  town.  You 
feel  that 

“ Every  prospect  pleases,  / 

And  only  man  is  vile.” 

Indie,  will  be  a glorious  land  when  its  idols  are 
abolished  and  its  people  serve  the  living  God. 
Soon  may  that  happy  day  be  ushered  in ! 

On  our  arrival,  we  placed  our  palankeens  in 
the  verandah  of  one  of  the  barracks, — one-story 
brick  ranges  of  rooms — and  sent  to  the  com- 
mandant a note  from  Mr.  B.  He  soon  made 


A TEMPLE. 


225 


his  appearance  in  his  shirt-sleeves,  and  wel- 
coming us  to  Arnee,  gave  us  the  keys  of  one 
of  the  barracks.  Having  deposited  our  goods, 
and  got  a breakfast  from  our  own  resources, — 
for  you  find  no  inns  or  cook-shops  in  the  vil- 
lages of  India — we  looked  about  us  a little.  The 
temple  within  the  fort  is  surrounded  by  a 
granite  wall.  Before  it,  stands  a bull,  also  of 
granite,  representing  the  divine  Bursava,  on 
which  Siva  rides ; and  also  a place  for  offerings. 
Passing  these,  I looked  within  through  the 
grated  gateway.  As  I stood,  in  such  a revery 
as  the  place  might  well  give  birth  to,  gazing 
through  the  bars,  I was  startled  by  a sudden 
‘‘^Ar-athuT'  (Who’s  that?)  from  a scowling 
Brahmin,  who  started  up,  I know  not  whence. 

Within  this  temple  live  a number  of  cobra  di 
capeMas,  venomous  serpents,  worshipped  by  the 
people,  and  daily  fed  with  eggs  by  the  priests. 
Fearful  of  offending  these  sacred  reptiles,  the 
people  always  speak  of  them  as  the  nulla 
pamhu^''  (the  good  snake,)  and  pay  to  them 
divine  honours.  Thus  do  they  exemplify  the 
character  ascribed  to  the  heathen  in  the  first 
chapter  of  the  Epistle  to  the  Romans,  that 
‘‘Professing  themselves  to  be  wise,  they  became 
fools,  and  changed  the  glory  of  the  incor- 


226 


ARNEE. 


ruptible  God  into  an  image  made  like  to  cor- 
ruptible man,  and  to  birds,  and  four-footed 
beasts,  and  creeping  things.”  The  Hindus, 
not  content  with  forsaking  the  true  God,  have 
created  for  themselves  false  gods,  have  made 
images  like  to  man ; and,  going  still  farther, 
they  worship  beasts,  birds,  and  even  creeping 
things. 

Not  far  from  the  temple-wall,  whose  large 
stones  are  shattered  by  the  cannon-balls  of 
former  wars,  is  an  English  burial-ground.  Here, 
under  the  shadow,  as  it  were,  of  an  idol  shrine, 
lie  gallant  oflScers,  young  wives,  and  tender 
babes.  It  was  a saddening,  sobering  scene. 
Far  from  the  home  of  infancy,  far  from  loving 
hearts,  they  had  laid  down  and  died  in  a strange 
land.  Their  ashes  rest  within  the  battlements 
of  the  stronghold  of  the  fearful  Hyder  Ali,  and 
deadly  serpents  wind  among  the  stones  that 
mark  theii*  burial-place.  Little  matters  it  that 
the  sun  of  torrid  India  parches  and  glares  upon 
the  earth  above  their  mouldering  bodies,  if  they 
entered  into  the  rest  of  the  people  of  God. 

In  the  afternoon  we  went  through  the  town, 
which  contains  some  eight  or  nine  thousand  in- 
habitants, preaching  and  giving  tracts,  and  we 
were  very  well  received.  The  conduct  of  the 


THE  PEOPLE. 


227 


people  was  marked  by  an  unusual  degree  of 
politeness,  and  all  seemed  desirous  that  mis- 
sionaries should  come  and  settle  among  them, 
In  the  centre  of  the  town  is  a very  large  and 
beautiful  tank,  with  flights  of  stone  steps 
reaching  down  each  of  its  four  sides.  Here 
we  sat  beneath  the  shade  of  a banian-tree,  and 
spoke  to  the  people  with  great  satisfaction. 
Gladly  would  we  have  tarried  longer  with 
them,  but  we  had  only  an  additional  day  to 
spend  in  Arnee.  My  heart  was  much  pained* 
for  one  poor  creature,  a man,  who  came  to  us 
for  medical  aid.  His  cheek  was  eaten  out  by 
cancer,  so  that  we  could  only  tell  him  that  he 
must  die,  and  bid  him  look  to  the  Lord  Jesus 
for  salvation.  It  was  most  sad  to  look  into 
his  anxious  eyes  and  upon  his  hopeless  face, 
worn  with  pain,  and  care,  and  sorrow,  and  tell 
him  he  must  die — die  amid  heathenism,  with 
none  to  point  him  to  the  way  of  life.  If  there 
w^ere  a missionary  to  lead  his  hopeless,  dark, 
besotted  soul  to  the  Saviour,  we  could  be  con- 
tent. But  he  must  die  untaught ! Do  you 
wonder  that  missionaries  never  cease  to  cry 
for  men  to  come  forth  and  spread  the  gospel  ? 
What  can  they  do  but  continually  cry,  “the 
harvest  is  plenteous,  but  the  labourers  are  few.’' 


228 


POLICE  AMEEN. 


The  Police  Araeen,  an  aged  and  crafty 
Brahmin,  in  compliance  with  the  directions 
of  Mr.  B.,  called  upon  us  to  give  us  informa- 
tion as  to  the  towns.  lie  came  with  several 
attendants,  and  after  answ'ering  our  queries  as 
to  statistics,  engaged  in  a long  discussion  on 
religion  with  Mr.  S.  The  old  man  was  evi- 
dently a worldling,  caring  little  for  heaven  or 
hell,  and  probably  received  hut  little  good. 
But  many  persons  who  had  come  to  us  for 
medicine,  books,  or  instruction,  listened  with 
great  earnestness  and,  we  may  trust,  with 
profit. 

At  Arnee  we  found  the  bandy,  which  had 
been  despatched  before  our  start  from  Madras, 
with  our  tent  and  boxes  of  books  and  tracts. 
We  now  dismissed  half  of  our  bearers,  as  we 
were  to  go  by  easy  stages  from  village  to  vil- 
lage ; and  on  Saturday  evening  left  the  fort  for 
Coonatoor,  a small  town  four  miles  distant.  Our 
road  lay  directly  toward  the  hills  in  the  west, 
which  were  sharp,  craggy  masses  of  granite, 
running  up  into  pointed  or  conical  peaks,  and 
quite  uninhabited.  These  hills  stand  amid 
level  plains,  entirely  devoted  to  the  culture  of 
grain.  Our  road  lay  through  a succession  of 
rice-fields,  from  which  the  poor  half-clad  ryot 


m 


■ } 


' ' • ■ e -■ 


V, 


' • 


f 


V 

V • _■  y 
^ - 


-i..-'  ,f  : 


t 


. '*  / 


Woman  witli  Water-chatty. 


coox A TOOK. 


229 


might  be  seen  going  home  with  his  plough 
upon  his  shoulder — a light  wooden  stick,  with 
a pointed  coulter  tipped  with  iron.  Here  and 
there  was  a hamlet  with  its  little  temple,  some- 
times no  larger  than  a dog-kennel;  and  in  one 
village  we  pnssed  a poor  Ganesha  of  stone, 
with  his  vehicle,  the  rat,  before  him,  but  with- 
out a shelter  for  his  bare  elephant-head. 


iilteps  Ilf  dtiirnatit. 

\Ye  reached  Coonatoor,  a town  with  a thousand 
inhabitants,  just  at  dusk,  and  pitched  our  tent 
amid  some  tamarind-trees  on  the  edge  of  the 
village  tank.  Our  bearers,  released  from 
labour,  clustered  merrily  around  their  fire,  at  a 
little  distance  from  us,  and  cooked  their  curry; 
while  troops  of  women  from  the  towm  passed 
our  tent,  with  their  water-jars  upon  their 
head,  and  descending  to  the  tank.  Rebecca- 
like,  drew  water  for  their  households.  In  the 
accompanying  illustration,  we  have  a Hindu 
female  bearing  her  vessel  to  the  well  for  water. 
In  her  right  hand  she  carries  a rope  for  the 

purpose  of  lowering  the  vessel,  when  the  water 
20 


230 


COONATOOR. 


is  drawn  from  a well  or  deep  tank.  From 
her  nose  hangs  a ring,  others  are  in  her  ears, 
and  a necklace  around  her  neck ; and  on  her 
wrist  she  wears  bangles,  a kind  of  bracelet. 
Her  arm  is  marked  below  the  shoulder  with 
sacred  ashes,  in  honour  of  the  god  Siva. 

Men,  boys,  women,  and  girls,  with  one  accord, 
united  in  gazing  with  astonished  curiosity  at 
the  strange  apparition  of  two  white  men  with 
their  attendants  upon  the  banks  of  their  re- 
tired tank.  It  was  too  late  to  preach : we 
therefore  got  our  tea — nowhere  more  refreshing 
than  amid  the  langour  and  exhaustion  of  an 
Indian  journey — and  after  bathing,  spread  our 
palankeen  mattresses  upon  the  ground,  and 
slept  undisturbed,  except  by  the  intrusion  of 
half-starved  dogs,  searching  for  any  thing 
worth  carrying  off. 

Long  before  sunrise,  the  little  birds  in  the 
tamarind-trees  waked  us  with  their  morning 
song.  Already  the  women  were  coming  to  the 
tank  for  water,  and  the  men  gathered  round, 
curious  to  w^atch  our  movements.  Our  toilet 
duties  and  morning  devotions  seemed  equally 
interesting  to  them ; and,  as  we  had  only  the 
upper  covering  of  a tent  without  its  walls,  we 
were  fully  open  to  observation.  Our  break- 


e 


1 


Elepliant  with  Howdah  and  Hindu  Soldiers  p.  431, 


A PETITIONER. 


231 


fast,  too,  eaten  from  the  little  camp-table, 
with  the  mysterious  tea-pot,  knives  and  forks, 
was  an  affair  most  astonishing. 

Before  eight  o’clock,  our  mats  were  spread 
upon  the  ground  as  seats  for  auditors,  out 
Tamil  and  Telugu  tracts  arranged  on  the 
table,  and  the  preaching  commenced.  Suc- 
cessive companies  seated  themselves  upon  the 
mats  or  stood  around,  and  heard  exposures  of 
idolatry  and  the  publication  of  the  atonement 
of  Christ  as  the  only  remedy  for  sin-sick  souls. 
The  spiritual  head  of  the  Mohammedans  re- 
ceived a New  Testament  in  Hindustani,  for 
which  he  begged  most  earnestly.  A very 
handsome  and  interesting  Mohammedan  sepoy, 
who  was  conveying  government  money,  begged 
for  one  also.  He  was  told  that  we  had  but 
two  or  three,  and  could  ,not  give  them  there,  as 
we  wished  to  reserve  them.  In  the  after- 
noon, he  came  again,  and  pleaded  so  earnestly 
and  affectingly  that  we  could  not  refuse  his 
request.  When,  with  apparent  sincerity,  he 
asked  us  how  we  could  answer  to  God  for  not 
giving  him  a book  to  teach  him  the  way  to 
heaven,  we  could  no  longer  hold  out,  and  he 
bore  the  sacred  volume  away  in  triumph. 

In  the  afternoon,  we  had  a visit  from  the 


232 


DISCUSSION. 


cliief  men  of  the  place,  three  Mohammedans 
and  five  Brahmins.  They  were  received  cour- 
teously and  seated  honourably  in  the  centre 
of  the  tent,  while  an  attentive  crowd  sat  and 
stood  around  to  listen  to  the  discussion  be- 
tween their  great  men  and  the  white  padi  es. 
After  an  exchange  of  compliments,  the  subject 
of  religion — a subject  always  in  order  with  the 
Hindus — was  introduced.  .One  of  the  Brah- 
mins, a man  swollen  with  pride  and  self-suf- 
ficiency, made  himself  chief  speaker.  The 
discussion  was  long,  close,  keen,  and  exciting 
to  both  parties,  but,  on  the  whole,  the  Brahmin 
stood  it  well.  We  cannot  wonder  that  their 
anger  is  stirred  at  the  exposure  of  the  gods 
whom  they  teach  the  people  to  worship,  and' 
at  being  told  that  the  idols  by  whose  sanctity 
they  live  are  but  stones ; thnt  all  their  good 
works  are  vanity  and  folly;  and  that  they 
themselves,  who  put  themselves  scarce  below 
divinity,  must  come  as  miserable  sinners  to 
sue  for  mercy  through  the  merits  of  a crucified 
Saviour.  If  we  would  argue,  as  they  propose, 
that  each  way  is  good  for  its  own  believers, 
they  would  be  perfectly  satisfied;  but  for 
them  to  come  to  Christ  for  salvation,  is  more 
than  they  can  endure  to  think  of.  “ Do  not 


CAMAKOOR. 


233 


say  that,  or  I shall  be  angry,”  said  the  proud 
Brahmin;  yet  it  was  said  many  times.  For 
these  Pharisaical  priests  there  is  but  little 
hope;  but  it  is  a great  point  gained  when  the 
poor  people,  who  are  bound  by  their  false 
teachings,  see  their  guides  confuted  and  si- 
lenced by  the  simple  Word  of  God. 

Sunrise,  the  next  morning,  found  us  with  our 
tent  pitched  in  the  neighbouring  village  of 
Camakoor,  a little  village  of  five  hundred  in- 
habitants, with  ten  temples.  We  pitched  our 
tent  in  a beautiful  spot,  between  the  large 
temple  and  the  tank,  in  a space  surrounded  by 
shade  trees,*  and  spent  two  days  preaching 
with  much  satisfaction  to  the  simple  country- 
folk. Before  our  tent  was  up,  we  were  sur- 
rounded by  half  the  men  and  boys  of  the  town, 
who  gazed  with  unbounded  satisfaction  upon 
our  every  movement.  From  the  washing  of 
our  hands  and  faces  onward,  each  act  was  full  of 
interest  to  these  untravelled  villagers.  When 
Mr.  S.  drew  out  his  watch,  a group  of  boys, 
encouraged  by  his  friendly  jokes  with  them, 
came  near  to  look  at  it.  Opening  it,  he 
showed  its  wheels  and  motion  to  them,  and 


* See  frontispiece. 
20* 


234 


CHRISTIAN  IDOLATRY. 


let  them  hear  its  ticking.  Oh ! it  goes  ! it 
goes  !”  they  cried  out.  “ Yes,”  answered  Mr. 
S.,  my  watch  goes,  but  your  god  in  the 
temple  out  there  cannot  go!”  This  thought 
struck  them  very  forcibly,  and  doubtless  was 
more  effectual  than  volumes  of  argument  would 
have  been. 

Some  of  them  had  seen  a “ Matha  Covil,”  or 
mother  temple,”  as  the  Roman  Catholic 
churches  are  called,  from  the  worship  of  the 
Virgin  Mary  as  mother  of  God,  and  supposing 
them  to  be  places  of  Christian  Avorship,  they 
wanted  to  know,  with  much  simplicity,  why 
we  decried  idolatry.  “You  too,”  they  said, 
“ w’^orship  the  cross,  draw  cars,  ring  beHs,  burn 
candles,  &c.”  “Rut,”  they  were  asked,  “if  a 
Pariah  should  put  on  the  Brahminic  thread, 
rub  ashes  on  his  forehead,  and  come  to  you, 
saying,  ‘ I am  a Brahmin,’  would  you  receive 
him  as  a Brahmin  ?”  “ No,  indeed  I”  “ Then, 

if  men  walk  contrary  to  the  Christian  Veda, 
(Scriptures,)  shall  we  call  them  Christians? 
Look  at  the  commandments  of  God  in  our 
Bible.”  The  second  commandment  was  quite 
satisfactory  to  them ; but  to  us  it  was  a sorrow- 
ful thing  to  find  the  gospel  thus  misrepresented 
among  the  heathen.  It  is  a difficulty,  how- 


HINDU  WEAVING. 


230 


ever,  which  you  meet  with  everywhere  in 
India. 

While  we  spoke  to  the  people,  my  attention 
was  attracted  to  a knot  of  simple  countrymen, 
apparently  strangers.  They  sat  together  on 
the  mat,  listening  to  all  that  was  said,  and 
nodding  to  one  another  their  approval  of  the 
truth.  “It  is  all  true!  all  true  I”  said  they. 
“ If  vfe  were  rid  of  the  Brahmins,  we  might  go 
over,  but  they  can  crush  whomsoever  they 
please.”  This,  alas ! is  too  true ; and  multitudes 
are  restrained  from  embracing  Christianity  by 
this  fear  of  priestly  power. 

While  w^e  were  thus  engaged,  a party  of  the 
villagers  were  busily  employed,  within  a few 
paces  of  us,  in  getting  up  warp  for  the  weaver’s 
loom.  Warping  mills  being  unknown  to  the 
Hindu,  this,  as  all  other  mechanical  operations, 
is  effected  by  unaided  labour.  A number  of 
small  stakes  are  fixed  a few  feet  apart,  along  a 
distance  of  some  forty  yards,  and  the  thread  is 
carried  between  the  stakes  by  the  warpers 
running  round  and  round  them  with  their 
spindles  till  the  work  is  done.  The  warp  is 
dressed  with  congey^  a paste  of  boiled  rice. 
The  weaviivg  is  almost  as  simple  an  operation 
as  the  preparation  of  the  warp.  The  loom  is 


236 


CALUMBOOR. 


suspended  from  the  rafters  of  the  weaver  s 
dwelling ; the  operator  usually  sits  on  the 
ground,  with  his  legs  in  a hole  dug  under  the 
loom,  where  his  toes  are  usefully  employed  in 
managing  the  cords  attached  to  the  work. 
With  a rude  machine,  costing,  with  all  its  ap- 
purtenances, but  a half  dollar  or  dollar,  seated 
on  the  ground  of  his  clay-built  hut,  the  Hindu 
weaver  produces  fabrics  of  wonderful  fineness 
and  elegance,  that  once  were  the  admiration  of 
the  world.  Now,  however,  the  great  cheapness 
of  the  goods  made  by  the  aid  of  machinery  and 
steam  in  Europe  and  America,  has  diminished 
the  demand  fot*  Indian  cloths  abroad,  and  even 
threatens  in  India  itself  to  drive  the  laborious 
Hindu  from  competition  with  his  more  inge- 
nious competitors. 

From  this  place  we  made  an  afternoon’ visit 
to  Calumboor,  a town  of  two  thousand  inhabit- 
ants. As  our  time  was  short,  we  walked 
through  the  streets,  telling  the  people  to  meet 
us  at  the  mundapam,  the  stone  portico  usual  in 
Hindu  villages.  By  the  time  that  we  had 
jnade  our  circuit  and  got  to  the  rest-house 
again,  a large  audience  was  assembled.  We 
sat  down  on  the  stone  floor,  with  the  elders  of 
the  town  seated  before  us,  and  the  multitude 


BLIND  PHILOSOPHER. 


237 


standing  or  sitting  behind  them.  The  oracle 
of  the  place  was  a man  born  blind.  By  birth, 
he  was  a mechanic,  but  his  lack  of  sight  led 
him  to  study,  of  course  through  his  ears  alone ; 
and  now  he  was  the  learned  man  and  philoso- 
pher of  Calumboor.  He  sat  upon  our  right 
hand,  and  by  his  side  the  head  Brahmin  of  the 
town,  a fat,  merry-faced  felloe,  the  very  image 
of  good  nature. 

When  all  were  silent,  our  errand  was  made 
known,  and  the  system  and  practice  of  Hindu- 
ism tested  by  reason  and  the  writings  of  their 
own  philosophers,  who  saw  the  folly  of  poly- 
theism and  idolatry,  though  they  could  show  no 
true  vrdj  of  salvation.  Verse  after  verse  from 
the  Tamil  poets  was  quoted,  ridiculing  idols  as 
but  stone,  proclaiming  the  vanity  of  washing 
in  sacred  streams  to  cleanse  the  soul,  and 
maintaining  the  sinfulness  of  worshipping,  more 
than  one  God.  As  each  sentiment  W’as  ad- 
vanced and  defended, ‘‘ True ! true!”  said  the 
blind  philosopher,  and  from  his  well-stored 
memory,  he  called  up  and  recited  other  quota- 
tions to  the  same  effect.  Thus  each  argument 
was  enforced  by  their  own  teacher,  whose  word 
none  ventured  to  gainsay.  “But,”  said  the 
philosopher,  “ thus  the  world  goes : it  is  full 


238 


A POSSESSED  TREE. 


of’  vanity  and  sin  ! Tell  us  what  is  truth ! 
what  can  we  do  ?”  The  gospel  plan  of  salva- 
tion was  then  unfolded  to  them,  and  they 
were  shown  how  God  could  be  just  and  yet 
justify  sinners,  since  his  own  Son  had  de- 
scended to  earth  to  suffer  in  their  stead.  To 
this  not  a word  was  objected.  Even  the 
Brahmin  applauded  all  that  was  said,  and 
expressed  the  earnest  wish  that,  if  we  came 
into  the  country,  we  would  settle  in  their 
town. 

Next  came  a rush  by  the  crowd  for  books. 
With  some  difficulty,  by  appealing  to  their 
politeness,  we  made  men  and  boys  sit  down, 
and,  distributing  our  store,  departed  well 
pleased  with  our  short  visit  to  Calumboor,  with 
its  blind  philosopher,  good-humoured  Brahmin, 
and  attentive  people,  and  with  the  opportunity 
thus  afforded  to  preach  the  gospel  in  idolatrous 
India. 

Observing,  on  our  return,  a small  palmyra- 
tree  hung  all  over  with  rags,  we  inquired  what 
it  meant.  This  tree,  they  said,  is  the  residence 
of  the  “ cloth-rending  goddess,”  and  all  who 
pass  tear  a shred  from  their  robes  to  throw  as 
an  offering  to  her.  The  belief  that  trees  are 
the  residence  of  supernatural -beings  is  very 


EXORCISM. 


289 


prevalent  in  Soutliern  India.  Devils,  especially, 
are  supposed  to  have  their  abode  in  them, 
When  a person  is,  as  they  believe,  possessed 
of  a devil,  and  foams  and  raves  under  its  influ- 
ence, his  friends  call  an  exorcist  to  cast  the 
devil  out.  The  exorcist,  with  prayers,  signs, 
and  various  incantations,  drives  the  spirit  from 
the  body  of  the  possessed,  leads  it  (as  he  af- 
firms) to  the  tree,  and,  taking  a nail,  drives  it 
into  the  trunk,  thus  nailing  it  to  its  prison- 
house.  Should  the  tree  be  cut  down,  the 
devils,  they  believe,  will  escape,  and  entering 
the  body  of  the  disturber  of  their  peace,  do 
him  some  painful,  if  not  fatal,  injury. 

During  the  remainder  of  our  stay  at  Cama- 
koor,  we  had  an  unbroken  succession  of 
visitors..  As  we  had  medicines  with  us,  mo- 
thers came  with  their  sick  children,  the  blind 
were  lead  to  us  for  healing,  and  the  lame 
wished  their  limbs  restored  to  them  again. 
We  could  do  but  little  for  them ; yet  it  was  a 
satisfaction  to  do  that  little,  and  to  exhort 
them  to  seek  a better  portion  than  this  world.  - 

As  the  day  wore  on,  people  began  to  come 
into  the  town,  to  attend  the  market  or  fair 
held  each  Tuesday, — some  with  bundles  hung 
on  their  arms,  some  with  packages  upon  their 


240 


VILLAGE-FAIR. 


heads,  and  others  with  bullocks  loaaed  with 
their  goods.  As  our  tent  was  standing  upon 
the  spot  used  by  them  for  the  exhibition  of 
their  wares,  we  struck  it  and  moved  to  the 
mundapam,  (for  these  stone  porch-like  rest- 
houses  are  found  in  almost  every  village  and 
town,)  and  left  the  green  to  the  people. 
Here  our  audiences  were  increased  by  the 
many  strangers  collected  by  the  fair,  so  that 
we  could  scarce  manage  to  eat.  While  Mr  S. 
made  a hasty  meal,  I kept  the  people:  we  then 
exchanged  places,  and  he  preached  while  I eat. 
It  is  difficult  to  decide  which  was  the  most 
attractive  to  the  assembly — his  eloquence  or 
my  humble  meal ; certainly  the  spectators 
seemed  as  deeply  interested  as  the  auditors. 
I could  not  but  smile,  as  I stood  by  the  palan- 
keen taking  my  tea  and  toast,  (the  latter  made 
in  Madras  before  our  setting  out,)  at  the  ad- 
miring gaze  of  the  multitude,  who  probably  for 
the  first  time  saw  a real  doorey  take  his  food. 

When  we  left  them,  the  scene  was  a very 
pleasant  one.  The  round  plot  of  ground  be- 
tween the  tank  and  the  temple  was  filled  by 
concentric  circles  of  sellers,  with  their  goods 
piled  or  spread  before  them.  Here  would  be 
a heap  of  white  cloth,  in  pieces  proper  for 


VAREY-PrNTIIAL. 


241 


dresses ; there,  others  dyed  yellow,  purple  or 
green,  to  suit  the  tastes  of  the  women  ; in  an- 
other place,  the  black,  course  cumhleys,  or 
blankets,  made  of  hair;  in  another,  Madras 
handkerchiefs,  &c.  The  buyers  went  debating 
and  chaffering  through  the  circles,  strenuously 
raising  their  voices  in  their  efforts  to  lower  the 
sellers’  prices.  All  was  life,  bustle,  and  anima- 
tion under  the  stately  shade-trees,  through 
whose  foliage  the  afternoon  sun  glanced  bright 
rays  of  light  on  the  busy  crowd  below.  But 
our  tent  was  packed,  and  every  thing  was 
ready  for  a move ; so,  bidding  farewell  to  Cama- 
koor  and  its  fair-day,  we  jolted  off  to  the 
music  of  our  bearers’  ‘‘Ho!  ho!  Hay!  hay?” 
toward  our  next  stopping-place.- 


Dull  must  be  the  heart,  and  cold  the 
sensibilities  of  the  traveller,  who  can  pass 
through  the  villages  and  over  the  plains  of 
India,  without  a kindling  of  joy  at  the  scenes 
through  which  he  journeys,  and  of  sympathy  for 

the  poor  villagers  who  till  these  fields.  Though 
21 


242 


THE  MORNING. 


he  sees  many  a barren  waste,  with  scarce  a 
blade  of  grass  to  conceal  its  nakedness,  or  a 
shrub  to  screen  the  huge  ant-hills,  with,  it  may 
be  a solitary  palm,  adding  to  the  sense  of  deso- 
lation, and  though  ignorance  and  vice,  idolatry 
and  poverty,  are  perennial  dwellers  in  every 
town,  the  picture  is  not  all  dark. 

There  are  fair  spots  in  torrid  India,  and 
among  its  people  there  are  joyous  faces  and 
kindly  feelings.  He  who  has  seen  India  only 
in  its  crowded  and  corrupt  cities,  in  its  sea- 
ports and  its  courts,  knows  little  of  the  masses 
scattered  through  the  country.  The  visitor  of 
the  villages,  though  he  finds  much,  very  much, 
to  make  his  heart  sad  and  his  soul  faint  for 
the  sins  of  the  people,  yet  finds  a light  as  well 
as  a shade  to  the  picture. 

The  cawing  of  the  crows  waked  us  at  an 
early  hour  on  the  morning  after  our  arrival  at 
the  mundapam  of  Varey-punthal,  (the  arbour 
of  bananas ;)  but  already  were  many  of  the 
creatures  of  God  rejoicing  in  the  morning 
light.  Bright  green  parroquets  were  flitting 
with  screams  of  joy  from  bough  to  bough 
in  the  grove  on  our  right,  and  there,  too,  was 
the  gentle  cooyil,  with  its  soft,  murmuring  note, 
expressing  its  more  quiet  happiness.  Pools 


A WORLDLING. 


243 


of  clear  water  stood  in  the  sandy  bed  of  the 
river,  in  front  of  our  rest-house,  which  was  a 
simple  room  of  solid  granite  blocks,  enclosed 
upon  three  sides,  with  the  fourth  open,  except- 
ing the  pillars  by  which  the  roof  was  supported. 
On  the  ceiling,  also  formed  of  slabs  of  granite, 
was  carved  a clear  illustration  of  the  Hindu 
theory  of  eclipses,  in  the  shape  of  a huge  ser- 
pent swallowing  the  moon.  On  our  left  stood 
a heathen  temple. 

On  arising,  my  choice  would  have  been  to 
have  first  gone  through  with  some  slight  ablu- 
tions, but  my  congregation  was  assembled ; and 
though  they  were  uninvited,  it  did  not  seem 
right  to  postpone  making  known  to  them  the 
truth,  for  washings.  A middle-aged  man,  of 
portly  stature — his  stout  person  showing  some 
relish  for  the  good  things  of  this  life— after 
listening  with  the  others,  said,  “ This  is  all 
very  fine  about  not  sinningj  not  lying,  and  so 
forth ; but  if  we  do  not  lie,  how  are  we  to  get 
our  living  ? Tell  me  that ! To  live  that  is 
the  thing  ! And  to  live,  you  must  lie  !”  And 
then  he  turned  contemptuously  away,  well 
content  to  hear  no  more  about  forsaking  sin. 

The  sun  grew  hot,  and  the  air  oppressive,, 
and  I lay  down  a while  to  rest,  while  my  friend 


244 


SIMPLE  VILLAGERS. 


continued  his  instructions,  and  gave  to  appli- 
cants books  in  Tamil  and  Telugu.  But  it  was 
not  an  easy  matter  to  have  any  retirement,  as 
the  people  crowded  around  us,  and  stared 
most  assiduously.  I accordingly  retreated  to 
the  grove,  and  sat  down  at  the  foot  of  a spread- 
ing tree.  Fatigued  with  speaking  for  hours, 
Mr.  S.  followed  me,  and  sat  down  to  rest  a 
while  in  the  grateful  shade.  But  the  crowd  was 
not  to  be  deprived  of  its  entertainment.  The 
people  followed  him,  and  presently  they  were 
seated  in  a group  upon  the  ground,  arranged 
in  a semicircle,  of  which  we  were  the  centre. 
We  should  have  been  glad  to  have  been  re- 
lieved of  our  eminence,  and,  ceasing  to  be  lions, 
have  relapsed  into  commonplace  personages ; 
but  that  could  not  be.  Resigning  ourselves, 
therefore,  to  our  distinction,  we  entered  into 
conversation  with  these  simple  villagers,  who 
now  became  quite  sociable. 

After  telling  them  something  of  our  own 
country,  of  its  fruits  and  seasons,  we  asked 
them  as  to  their  circumstances.  This  led  to 
the  unburdening  of  a sore  complaint,  though 
in  a good-humoured  way,  of  the  oppressive 
taxation  by  which  they  are  ground  to  the 
earth.  They  said  that  between  the  half  taken 


OPPRESSION. 


245 


as  tax  by  government,  and  the  half  snatched 
from  them  by  Brahmins,  in  the  shape  of  tah- 
sildars,  sherishtadars,  writers,  &c.,  they  had 
hard  work  to  live;  that  often  they  could  not 
even  get  conjee,  (rice-porridge,)  and  were  fain 
to  fill  their  stomachs  from  the  tank.  As  for 
clothing,  that  was  quite  out  of  the  question. 
If  they  wished  to  appeal  to  the  collector,  they 
had  to  approach  him  through  these  very  per- 
sons of  whom  they  wished  to  complain,  who 
were  always  around  him ; and  so  they  would 
bring  on  themselves  greater  oppression. 
“Well,”  we  said,  “if  you  are  so  poor,  why  do 
you  leave  your  work  to  sit  and  stare  at  us?” 
“ Oh,”  answered  one,  “ when  the  halkahta- 
doorey  (collector)  comes  to  take  the  assess- 
ment, he  lives  in  his  tent,  and  the  Brahmins 
are  about  him,  so  that  we  poor  people  cannot 
get  near  him ; so  we  have  all  come  to  have  a 
good  look  at  you.” 

Poor  fellows  ! they  are  kept  in  bondage,  both 
spiritually  and  physically,  by  their  oppressors, 
the  Brahmins.  It  is  a common  saying  that, 
“ government  gets  the  grain  and  we  get  the 
straw.”  The  outrageous  system  of  bribery  and 
peculation  practised  by  almost  every  Hindu 
official,  from  the  highest  to  the  lowest,  keeps 

91 ' 


24G 


MISSIONARIES  NEEDED. 


them  in  the  lowest  stage  of  poverty  consistent 
with  living  at  all. 

Hearing  the  gospel  once  can  usually  he  of 
but  little  avail  with  persons  so  degraded  and 
mentally  so  blind  as  the  mass  of  the  Hindus. 
It  should  be  follow^ed  up  by  a succession  of  im- 
pressions, that  the  effect  be  not  lost.  When 
missionaries  thus  go  through  the  land,  and  see 
that  nothing  hinders  the  studding  it  with 
preachers  of  the  truth  but  the  want  of  men, 
they  cannot  but  send  home  earnest  entreaties 
that  labourers  may  be  sent  into  these  perishing 
fields.  Were  men  to  come  and  dwell  among 
them,  so  that  they  might  be  protected  from  the 
Brahmins  if  they  forsook  idolatry,  there  would 
be  much  reason  for  hoping  that  many  of  them 
would  leave  heathenism  for  Christianity.  It 
is  in  this  way  that  Christianity  has  spread  in 
Tinnevelly  and  Madura,  so  that  more  than 
50,000  persons  in  those  districts  are  under 
the  influence  of  missionaries  and  of  gospel 
truth. 

Before  leaving  Varey-punthal,  w’e  walked 
through  the  town.  The  houses  were  out  of  re- 
pair, and  many  of  them  seemed  going  to  ruin; 
thus  bearing  witness  to  the  inability  of  the 
people  to  support  the  burden  of  their  taxes, 


THE  BANIAN.  . 247. 

and  yet  have  enough  to  procure  for  themselves 
the  comforts  of  life. 

It  was  refreshing  to  turn  from  the  works  of 
man  to  those  of  God.  Attracted  by  a majestic 
banian-tree,  we  sat  down  by  its  root.  From 
the  outstretching  branches  of  the  parent  trunk 
of  this  peculiar  and  noble  tree,  long  cord-like 
fibres  grow  until  they  reach  the  ground. 
Striking  into  the  earth,  these  fibrous  cords 
take  root,  and,  becoming  in  their  turn  trunks, 
support  the  branch  from  which  they  grow,  and 
thus  extend  the  shade  of  the  parent  tree. 
Thus  one  tree  becomes  an  assemblage  of  trunks, 
sustaining  a spreading  mass  of  foliage.  Among 
the  branches  of  the  tree,  a multitude  of  par- 
rots were  sporting,  full  of  life  and  joy;  but  at 
its  root  the  work  of  man  appeared  again.  In 
humiliating  contrast  with  the  arched  and  living 
pavilion  above  us,  stood  a temple  not  larger 
than  a dog-kennel,  and  before  it  a stone  with 
two  images  rudely  carved  upon  its  face : this 
was  an  object  of  worship!  a god!  It  bore  the 
marks  of  having  been  that  day  worshipped,  for 
it  had  been  anointed  with  oil  and  ornamented 
with  flowers.  How  is  human  nature  sunken ! 


248 


PERUMANALOOR. 


It  was  near  sunset  when  we  entered  the 
town  of  Perumanaloor,  and  a dreary,  desolate 
spot  it  was.  Our  bearers  picked  their  way 
cautiously  and  slowly  through  heaps  of  stones 
and  rocky  hillocks ; even  the  temples  upon 
the  craggy  hills  looked  repulsively  ruinous, 
and  decay  breathed  in  the  silent  air.  The 
houses  in  sight  were  dilapidated ; every  thing 
seemed  to  be  falling  to  decay. 

Getting  out  of  our  palankeens,  we  began  to’ 
look  for  a place  in  which  to  pitch  our  tent. 
One  of  the  bearers  entered  a street  more  re- 
spectable than  the  others,  to  ask  for  informa- 
tion, when  two  or  three  young  Brahmins, 
horror-struck  that  one  of  this  low  caste  should 
pollute  the  street  in  which  they  lived  with  his 
impure  presence,  rushed  out  in  a state  of  much 
excitement,  and  with  insolent  violence  bade 
him  begone  immediately.  Although  we  had 
not  entered  their  street,  for  this  turned  out  to 
be  the  agragrama,  in  which  Brahmins  alone 
live,  and  where  low-caste  men  are  not  allowed 
to  come,  they  cried  out  to  us  also,  in  the  same 


INSOLENT  BRAHMINS. 


249: 


insolent  manner,  to  be  gone,  and  not  enter  the 
street  in  which  Brahmins  dwelt. 

An  older  Brahmin,  of  much  respectability, 
and  with  more  knowledge  of  the  changed  state 
of  India  under  British  rulers,  now  came  up  to 
us.  On  Mr.  S.  telling  him  that  such  insulting 
and  uncalled-for  behaviour  on  the  part  of  his 
young  men  was  inexcusable,  and  ought  to  be 
reported  to  the  collector,  he  apologized  for 
them,  saying,  that  no  white  gentleman  had 
ever  been  in  their  town,  and  that  these  young 
men  knew  no  better.  He  then  showed  us 
the  way  to  the  village  grove  and  tank.  The 
tank  was  in  keeping  with  all  that  we  had  seen 
in  this  uninviting  spot.  It  was  a huge  excava- 
tion, completely  dry,  with  the  exception  of  a 
large  pit  in  the  centre,  at  the  bottom  of  which 
was  a shallow  pool  of  muddy  water.  This  was 
the  drinking  water  of  the  town.  In  our  tum- 
blers it  had  the  appearance  of  uncleared 
coffee. 

White  men  were  a novelty,  and  a large  com- 
pany of  the  villagers  "was  soon  around  us. 
They  seemed  very  happy,  poor  creatures,  in 
looking  at  us  and  our  movements,  but  the 
Brahmins  were’  full  of  insolence.  They  told 
us  that  we  could  get  nothing  here,  not  even 


250 


LOOKERS-ON. 


■water ; and  recommended,  -with  a hypocritical 
anxiet;^  for  our  -welfare,  that  we  should  go  to 
the  next  town,  where,  they  told  us,  “ the  water 
was  celestial”— a drink  fit  for  gods.  The  op- 
presssed  and  simple  people,  as  far  as  they 
dared,  offered  to  bring  us  milk  and  all  that 
their  poor  town  would  afford,  and  seemed 
quite  delighted  with  the  prospect  of  a good 
look  at  two  white  men  with  palankeens,  table, 
chairs,  and  other  wonderful  things.  Though 
the  place  presented  few  attractions,  we  decided 
not  to  give  way  to  the  insolence  of  the  Brah- 
mins, hut  to  stay,  that  these  poor  might  have 
preached  unto  them  the  gospel’s  joyful  sound. 

Our  bandy,  which  had  lost  its  way,  no-w 
arrived,  and  we  pitched  our  tent.  This,  with 
its  tall  central  pole,  its  canvas  roof,  its  cords 
and  stakes,  was  a new  source  of  wonder.  Dark- 
ness had  set  in,  and  our  lamp  was  lit ; but  still 
the  lookers-on  continued  standing  or  sitting 
around,  in  the  most  favourable  positions  for 
seeing  every  thing.  They  -were  apparently 
fearful  lest  they  should  miss  seeing  something 
of  note,  should  they  quit  their  posts  for  a 
moment. 

But  at  last  even  the  most  persevering  gazer 
wearied,  and  left  us  to  ask  the  blessing  of  God 


A DISTURBANCE. 


251 


upon  this  benighted  and  priest-ridden  land, 
and  to  lie  down  to  rest.  Spreading  our  mat- 
tresses on  the  ground,  we*  slept  undisturbed, 
except  by  the  intrusion  of  stray  dogs  from  the 
town,  the  hooting  of  owls,  and  the  melancholy 
howling  of  packs  of  jackals  'wandering  in 
search  of  food. 

With  the  first  gray  dawn  of  morning  we 
were  up,  but  we  were  not  early  enough  to 
anticipate  the  gathering  of  an  audience.  I 
wished  to  read,  but  had  to  give  it  over  to  speak 
to  the  people  who  were  assembled  in  and 
about  the  tent.  They  sat  down  on  the  ground 
around  me,  and  listened  attentively  for  some 
time,  when  suddenly,  in  the  midst  of  our  dis- 
course, a Brahmin,  rushing  up  with  furious 
gesticulations,  roared  out,  that  our  pariah 
cook  had  entered  the  agragrama,  (the  Brah- 
minic  street ;)  he  demanded,  with  many  threats, 
that  th'/  linful  wretch  should  be  immediately 
beaten. 

The  j jor  cook,  on  fiuding  out  what  he-  had 
done,  had  fled  to  the  tent,  and  now  sheltered 
himself  behind  us,  trembling  with  fear,  and  de- 
claring his  ignorance  of  its  being  a Brahmin 
street.  Of  course,  we  refused  to  give  him  up 
for  punishment.  On  this  the  rage  of  the 


252 


ILL-BEHAVIOUR. 


Brahmin  increased ; he  ordered  us  to  pull  up 
our  stakes,  strike  our  tent,  and  be  gone  from 
the  place.  On  our  declining  also  to  do  this,  he 
went  away  with  loud  threats,  and,  as  he  said, 
to  bring  the  taliari  (village  watchman)  to  give 
the  cook  his  beating.  We  did  not,  however,  see 
him  again.  As  his  violence  had  not  frightened 
us  into  any  concession,  he  probably  concluded 
that  discretion  would  he  the  better  part  of 
valour. 

During  the  day,  the  common  people  heard 
our  discourse  with  much  attention.  They  also 
brought  many  sick  persons  for  medicine  and 
healing,  to  whom  we  gave  such  assistance  as  "we 
could ; but  the  shortness  of  our  stay  did  not 
admit  of  the  beginning  of  treatment  in  many 
cases.  They  seemed  much  impressed  with  what 
was  done  for  them,  hut  the  Brahmins  were  very 
ill-behaved.  At  one  time,  some  of  them,  stand- 
ing behind  me  while  preaching,  tore  up  two  of 
our  tracts,  and  threw  the  fragments  over  my 
head,  much  to  the  disgust  of  the  more  decent 
part  of  the  audience.  Of  this  we  took  no  no- 
tice ; but  when  the  same  men  asked  again  for 
books,  and  behaved  with  increasing  rudeness, 
we  called  our  bearers  and  made  them  clear  the 
tent.  This  they  did  with  much  willingness, 


^ROMANCE  AND  REALITY.  253 

for  the  insolence  of  the  Brahmins  had  aroused 
their  anger.  'After  this  we  had  our  few  feet 
of  territory  to  ourselves. 

AVe  now  retreated  to  our  palankeens  and  lay- 
down ; but  these  box-like  abodes  were  insup- 
portable with  the  thermometer  at  102°,  and- 
we  had  to  come  out  and  submit  to  the  ceaseless- 
gaze  of  the  people. 

Permit  me  here  to  observe  to  the  reader,  that 
although  dwelling  in  a tent  under  the  shade  of' 
an  Indian  grove,  beside  a village  tank,  withi 
palankeens  and  bearers  for  conveyance,  and 
dusky  Hindus  and  lordly  Brahmins  standing 
as  a background  to  the  picture,  may  sound! 
romantic  and  delightful,  it  is  a life  that  has  its- 
reality  too.  A tent,  without  walls  to  keep-  out. 
the  scorching  land-wind  and  the  reflected  glare- 
of  a torrid  sun,  is  but  a poor  residence  for  the- 
exotic  from  the  temperate  zone.  Nor  does- 
water  of  the  thickness  of  chocolate  seem  sweet,, 
even  though  from  a ‘‘tank.”  Moreover,  the 
ceaseless  stare  of  a crowd,  (to  whom  you  cannot: 
be  always  preaching,)  from  the  time  you  rise* 
until  you  retire  at  night,  even  though  no  act 
of  discourtesy  is  committed,  becomes  very 
trying. 

Yet  it  is  a high  privilege  to  be  permitted  to 
22 


254 


ROMANCE  AND  REALITY.  . 


bear  witness  for  Christ  before  the  heathen.  It 
stirs  your  gratitude  to  look  upon  these  idolaters, 
and  remember  that  you  are  a worshipper  of  the 
•one  true  God,  and  that  Christ  the  Saviour  is 
your  chosen  King  ; and,  while  it  calls  upon  you 
to  praise  the  Lord  for  his  distinguishing  grace 
to  you,  it  quickens  your  desire  that  these  de- 
graded men  may  be  raised  by  the  gospel  from 
their  wretched  estate  into  the  glorious  liberty 
■of  the  sons  of  God. 

In  this  place,  at  Arnee,  and  scattered  through 
■ the  neighbouring  country,  you  meet  with  a 
'peculiar  class  of  religionists,  called  Jains  or 
Jainas.  While  at  Perumanaloor,  we  had  a visit 
'from  the  shastiri  or  spiritual  leader  of  the  sect. 
In  a long  discussion,  he  defended  the  tenets  of 
their  faith  and  practice,  especially  the  sinful- 
mess  of  taking  any  life  of  beast,  bird,  or  insect, 
— the  eternal  existence  of  the  world, — that  God 
is  the  origin  of  sin  and  holiness, — and,  finally, 
'that  all  religions  w'ere  the  same.  This  last  is 
• a very  convenient  doctrine  when  you  cannot 
•defend  your  own  religion,  and  one  constantly 
advanced  in  India.  A brief  account  of  this 
illindu  sect  may  not  be  uninteresting  to  some 
•of  our  readers. 


JAINAS. 


255 


The  Jainas  are  the  Budhists  of  India.  They 
are  followers  of  the  religion,  in  a modified  form, 
which  now  is  believed  in  Ceylon,  Siam,  Bur- 
mah,  Thibet,  Tartary,  and  very  extensively  in 
China,  Cochin-China,  and  Japan.  It  is,  at  the 
present  day,  one  of  the  most  extensively  re- 
ceived religions  in  the  world. 

The  Jainas  of  India  maintain  that  theirs  is 
the  primitive  and  orthodox  faith  of  Hindustan. 
Originally,  they  say,  Brahminism  was  not  the 
religion  of  India ; but  the  Brahmins  have  left 
the  practices  of  the  ancients,  having  introduced 
false  gods,  superstitious  forms,  and  abominable 
modes  of  worship.  They  reject  the  religious 
books  of  the  Brahmins,  the  incarnations  of  the 
god  Vishnu,  and  the  worship  of  animals.  This 
follows  from  their  belief  that  God  cannot  be- 
come incarnate  or  take  on  him  a fleshly  body. 
As' they  hold  it  to  be  a sin  to  take  life  under 
any  circumstances,  they  consider,  the  sacrifice 
of  animals,  as  of  goats  and  fowls  by  the  Hindus 
of  other  sects,  to  be  an  act  of  horrible  impiety. 
Such  sacrifices  they  view  with  abhorrence. 

They  believe  that  there  is  one  Supreme  Be- 


256 


BUDIIISM. 


ing,  who  is  infinite,  eternal,  unchangeable,  but 
utterly  indifferent  to  the  good  or  bad  deeds  of 
men.  He  alone,  they  say,  is  to  be  worshipped. 
In  practice,  however,  they  are  idolaters,  wor- 
shipping images,  not  of  God,  but  of  deified  men. 
They  do  this  upon  the  ground  that  these  men 
having,  by  attaining  perfect  holiness,  been  freed 
from  their  material  bodies,  have  become  a part 
of  the  Supreme  God  by  union  with  his  essence. 
To  worship  them,  therefore,  is  to  w^orship  God. 

In  a village  near  Seringapatam,  where  is  the 
most  famous  of  the  Jaina  temples,  there  is  a 
colossal  statue  of  Gautama,  the  last  of  those 
who  have  attained  godship,  which  has  been  cut 
from  the  solid  rock  upon  the  face  of  a hill.’  It 
is  in  the  form  of  a naked  man  of  gigantic  pro- 
portions. Being  some  seventy  feet  in  height, 
and  standing  upon  an  elevation,  it  is  visible  for 
miles  around.  Great  multitudes  of  Jainas  resort 
to  it  for  worship. 

The  term  Budh,  or  Boodh,  or  Budda  merely 
expresses  the  idea  of  divinity.  Budhists,  all 
over  the  world,  so  far  as  they  worship  any  thing, 
worship  Gautama,  or  Gaudama,  as  it  is  variously 
written. 

He  was  son  of  the  king  of  Behar  in  Northern 
[nd  a,  and  lived  six  hundred  years  before  the 


HINDU  ACCOUNT. 


257 


birth  of  Christ.  According  to  the  accounts  of 
his  followers,  he  had  lived  before  this  birth  in 
millions  of  shapes,  having  been  born  succes- 
sively as  fowl,  fish,  beast,  insect,  and  man,  in 
innumerable  shapes  and  conditions.  His  last 
birth,  after  having  attained  to  immense  holi- 
ness in, previous  modes  of  existence,  w^as  as  the 
son  of  this  king.  Having  given  his  instructions 
to  his  followers,  he  was  received  into  the  Deity 
at  about  eighty  years  of  age,  and  is  now  wor- 
shipped, by  millions  in  various  lands,  as  the  last 
Budh. 

The  Hindus  of  the  Brahminic  faith  say  that 
Budh  is  an  incarnation  of  their  god  Vishnu. 
According  to  the  account  given  me  by  a learned 
munshi,  certain  men  had  attained  to  immense 
religious  merit  by  practising  abstinence,  auste- 
rities, penances,  and  mediation.  At  last,  the 
merit  of  these  holy  men  became  so  great,  that 
it  bade  fair  soon  to  exceed  that  of  the  gods.  In 
such  a case,  they  could,  in  virtue  of  this  merit, 
dethrone  Indra,  the  king  of  heaven,  and  rule  in 
his  stead.  Fearful  of  such  a catastrophe,  the 
inferior  gods  besought  Vishnu  to  save  them. 
Vishnu,  accordingly,  descended  to  earth,  ap- 
peared as  Budh,  taught  these  men  a false  reli- 
gion, and  so  destroyed  all  their  merit  and  their 
22* 


25S 


JAINA  VIEWS. 


power  The  orthodox  Hindus,  therefore,  will 
not  worship  Budh. 

“But,”  I inquired  of  the  munshi,  “will  you 
worship  the  lying  Vishnu,  who  thus  appeared 
on  earth  to  deceive  men,  and  destroy  their  vir- 
tue by  teaching  them  a false  religion?”  “Oh 
yes,”  said  he;  “ of  course  we  will.”  Upon  my 
trying  to  make  him  see  the  wretchedness  of 
such  a god,  and  the  worthlessness  of  such  wor- 
ship, he  seemed  quite  incapable  of  discovering 
any  thing  out  of  the  way  in  doing  evillhat  good 
might  come.  It  is  painfully  true  of  the  Hindus 
that,  “ professing  themselves  to  be  wise,  they 
have  become  fools;”  for  “when  they  knew 
God,  they  glorified  him  not  as  God,  neither 
were  thankful,  but  became  vain  in  their  ima- 
ginations, and  their  foolish  heart  w’as  darkened.” 

The  Jainas  do  not  hold  the  doctrines  of  Budh 
in  a pure  state.  They  have  mingled  "with  them 
Brahminic  views.  They  say  that  Banyasees, 
or  holy  men,  having  mortified  their  appetites 
and  passions,  become  completely  insensible  to 
pleasure  or  pain,  to  hunger,  thirst,  or  any  want. 
Their  souls,  freed  from  earthly  pollution,  rest 
upon  God  in  unbroken  contemplation.  Finally, 
the  body  dissolving,  or  evaporating  like  camphor 
when  heated,  returns  to  the  elements,  and  the 


RELIGIOUS  WAR 


259. 


soul,  returning  to  God  from  whence  it  sprung, 
becomes  a part  of  his  essence. 

At  present,  however,  none  attain  to  such  a 
pitch  of  holiness.  The  soul,  released  by  death, 
is  born  again,  either  into  a better  or  worse  con- 
dition, according  as  the  life  has  been  good  or 
bad.  So  again,  and  again,  and  again,  the  same 
soul  may  live  ten  million  times  on  earth — now  a 
dog,  next  a man  or  bird.  Some,  however,  pass 
at  once  to  heaven  or  hell. 

The  heavens,  according  to  this  system,  are 
sixteen,  graduated,  according  to  the  merit  of 
the  soul,  from  a thousand  to  thirty-three  thou- 
sand years  of  bliss.  The  hells  also,  seven  in 
number,  vary  in  the  length  and  degree  of  suf- 
fering. 

The  religious  tenets  of  the  Brahmins  having 
been  adopted  by  the  great  mass  of  the  Hindus, 
the  Jainas  say  that  they  took  the  attitude  of 
Protestants  against  these  innovations.  They 
withdrew  and  formed  a separate  body.  The 
hatred  and  strife  of  the  two  sects  at  last  re- 
sulted in  a bloody  and  long-continued  war.  The 
Jainas  were  everywhere  defeated,  and  then  per- 
secuted. Many  of  them  fled  to  other  countries, 
carrying  their  religion  with  them.  The  rest 
yielded  to  the  ruling  party.  At  the  present 


260 


J AINAS. 


day  they  exercise  no  power  beyond  their  own 
sect.  Their  temples  have  been  broken  down, 
their  idols  destroyed,  and,  except  a remnant, 
they  have  been  swallowed  up  in  the  mass  of 
Hinduism. 

In  Southern  India,  there  are  still  quite  large 
bodies  of  them  living  in  their  own  villages,  with 
their  own  shastiris  and  gurus,  (religious  teach- 
ers,) maintaining  their  protest  against  Brahmin- 
ism.  Their  hatred  of  their  enemies,  though 
powerless,  is  often  bitter,  nor  is  it  unreturned. 
They  are  generally  tradesmen,  mechanics,  and 
farmers. 

In  many  of  their  customs  they  do  not  differ 
from  other  Hindus ; but  in  their  horror  of 
taking  life,  they  exceed  even  the  Brahmins. 
Not  only  do  they  abstain  from  eating  all  kinds 
of  meat,  but  also  from  some  kinds  of  vegetables, 
lest  they  should  kill  the  insects  often  found  in 
them.  Before  scouring  their  floors,  they  sweep 
them  lightly  with  a soft  broom,  so  as  to  spare 
the  lives  of  fleas  and  other  insects  with  which 
their  houses  are  usually  well  stocked.  Even 
scorpions,  snakes,  and  mosquitos  must  not  be 
injured,  no  matter  how  blood-thirsty  or  annoy- 
ing in  their  propensities. 

Our  friend,  the  shastiri  of  Perumanaloor, 


FALSE  RELIGION. 


261 


'having  accused  us  of  the  crime  of  taking  the 
life  of  animals,  the  accusation  was  returned 
upon  himself ; he  was  told  that  he  slew  multi- 
tudes of  living  creatures  every  day.  This  he 
denied,  asserting  that  he  took  the  life  of  no 
living  thing.  “Do  you  not  drink  water?”  he 
was  asked ; “ if  you  do,  you  slay  your  thou- 
sands.” “No!  no  I”  answered  the  Shastiri, 
“ I always  have  my  -water  strained  before  I 
drink  it,  so  as  to  remove  any  insects  that  may 
be  in  it.”  When  he  was  told  of  the  wonders 
revealed  by  the  microscope,  and  of  the  myriads 
of  creatures  sporting  in  a cup  of  water,  too 
small  to  be'  seen  or  arrested  by  strainers,  he 
knew  not  -what  to  say. 

It  will  be  evident  at  a glance,  that  their  sys- 
tem, by  making  it  as  sinful  to  kill  a chicken  as 
to  rob  a house,  confounds  the  distinction  of 
right  and  wrong.  Watchful  of  the  lives  of 
cockroaches  and  scorpions,  they  lie  without 
shame  or  sense  of  sin.  Their  religion  makes 
them  self-righteous  and  proud,  without  enno- 
bling their  motives  or  cleansing  their  hearts. 
Christianity  alone  goes  deeper,  and,  by  pro- 
viding a propitiation  for  sin,  and  basing  favour 
with  God  on  true  holiness  of  heart,  shows  the 
bui  dened  conscience  bow  it  may  find  peace,  and 


•262 


waxdiwash. 


fosters  purity  in  the  soul.  Christianity  alone 
is  from  God ; it  alone  bears  the  marks  of  a 
divine  original. 


©antba-ljasi. 

O 

In  the  midst  of  a Tvide-spread  and  fertile 
plain,  dotted  over  ■with  villages,  stands  the 
town  of  Vantha-vasi,  commonly  called,  by  the 
English,  Wandiwash.  It  is  known  to  history 
as  the  scene  of  a battle  between  the  French  and 
the  English,  in  which  the  latter  were  victorious, 
and  in  which  the  native  troops  on  both  sides 
abstained  from  fighting.  With  remarkable 
wisdom,  they  concluded  that  it  was  not  worth 
while  for  them  to  shed  their  blood  in  a contest 
to  decide  whether  they  should  have  Englishmen 
or  Frenchmen  for  their  masters.  By  us  it  is 
remembered  as  the  place  of  a few  days’  delight- 
ful sojornm,  while  making  known  the  truth  to 
polite  and  intelligent  companies  of  Hindus. 

If  it  was  satisfactory  to  us  to  get  within  the 
walls  of  a bungalow,  and  to  be  able  to  turn  aside 
to  read  a chapter  in  the  Bible,  and  pray  in  a 
private  room,  it  seemed  equally  satisfactory  to 


PUT  OFF  THY  SHOES. 


263 


the  bungalow  servants  to  enjoy  the  rare  privi- 
lege, in  'this  secluded  spot,  of  having  some  one 
to  w^ait  upon.  Our  arrival  threw  them  into  a 
state  of  immense  excitement,  and  our  few  wants 
were  supplied  with  great  speed ; one  of  them 
especially,  running  to  bring  us  the  oriental 
luxury  of  a jar  of  water  for  bathing,  as  if  it 
were  to  save  his  life. 

- The  old  fort  is  now  in  ruins,  but  bears  evi- 
dence of  having  been  built  with  great  expendi- 
ture of  Hindu  labour.  The  view  of  the  villages 
around,  from  the  ramparts,  was  very  pleasing, 
and  in  our  walks  about  Wandiwash  our  favour- 
able impressions  were  confirmed.  It  is  com- 
posed of  a collection  of  clusters  of  houses,  each 
cluster  mostly  inhabited  by  one  caste ; and  is 
surrounded  with  fields  of  rice,  Indian  grains, 
and  indigo.  In  a pleasant  grove,  with  its  in- 
dispensable tank,  the  monkeys  were  skipping 
from  branch  to  branch  among  the  trees,  quite 
at  home  in  their  undisturbed  quarters,  while 
minas  and  other  birds  flitted  about  or  chat- 
tered and  quarrelled  on  the  ground.  We  were 
reminded  in  one  of  our  walks  of  the  command 
to  Moses,  “ Put  ofi*  thy  shoes  from  off  thy  feet, 
for  the  place  whereon  thou  standest  is  -holy 
ground,  ' (Ex.^iii.  5,) by  the  respectful  behaviour 


264 


AGRICULTURE. 


of  the  taliari,  (watchman.)  On  see::'g  U3  ap- 
proach, he  drew  off  to  one  side  of  the  road,  and 
slipped  off  his  sandals,  st<  ^d  reverently  shoe- 
less until  we  had  passed,  when  he  resumed  his 
sandals  and  went  on  his  way.  The  putting  off 
of  the  shoes  is  universally  practised  in  India  as 
a mark  of  respect.  Should  a Hindu  enter  your 
house  with  them  on,  it  would  be  an  evident  at- 
tempt to  treat  you  disrespectfully,  or  to  presume 
upon  your  ignorance  of  Eastern  manners. 

The  country  about  Wandiwash  is  finely 
a^lapted  to  agriculture,  and  indigo,  rice,  and 
other  grains  are  cultivated  largely.  Good  go- 
vernment and  true  morality  among  the  people 
only  are  needed  to  give  prosperity  and  happi- 
ness to  the  inhabitants  Without  thes^  they 
must  be  poor.  Yet,  happily,  the  wants  of  the 
Hindu  are  few  and  his  patience  great.  God 
tempers  trials  even  to  his  enemies.  With  his 
blessing,  the  Indian  cultivator  of  the  soil  would 
be  rich  upon  what  would  be  poverty  to  the 
European  or  American  farmer.  Their  agricul- 
ture is  laborious,  as  every  thing  is  done  by 
hand ; but  it  is  perseveringly  and  carefully 
prosecuted.  In  the  illustration  (which  is  copied 
from  a native  drawing)  we  have  one  man  beat- 
ing out  the  grain  by  thi  :shing  the  rice-sheaves 


Fanning  and  Beating  Rice. 


A MOUNTAIN  SHRINE. 


2G5 


against  the  floor,  (a  mode  which  I have  not  seer, 
practiced,)  while  another  fans  it  by  pouring  it 
from  a basket  in  the  open  air.  Two  women  on 
the  right  are  busily  pounding  the  grain  in  a 
mortar,  to  separate  the  chaff'  from  the  rice. 

On  nearing  Wandiwash,  the  attention  of  tra- 
vellers is  arrested  by  a tall  and  rugged  granite 
mountain,  rising  abruptly  from  the  plain  some 
two  miles  from  the  bungalow.  We  learned, 
upon  inquiry,  that  it  was  a place  of  note,  and 
at  a certain  festival  the  resort  of  a great  mul- 
titude of  pilgrims,  who  ascended  and  worshipped 
on  its  summit.  The  Hindus,  like  most  idolaters 
in  ancient  and  modern  times,  deem  themselves 
nearer  to  heaven  on  the  mountain-top  than  in 
the  plain.  They  reverence  mountains  and  high 
hills  as  dwelling-places  of  the  gods,  and  con 
sider  it  a work  of  much  merit  to  perform  a pil- 
grimage to  the  temples  which  they  build  upon 
their  summits.  In  some  cases,  they  go  farther, 
and  consider  the  mountain  itself  to  be  a god. 

Although  we  were  not  encouraged  to  do  so 
by  the  Brahmins,  who  do  not  wish  the  shrine 
to  be  visited  by  Europeans,  we  resolved  to  go 
to  the  mountain-top,  and  get  a view  of  the 
country  around. 

At  three  and  a half  o’clock  in  the  morning. 


266 


THE  ASCENT. 


Tve  arose,  and  went  by  moonlight  to  the  foot  of 
the  mountain ; then,  as  the  moon  set,  com- 
menced the  ascent  by  starlight,  with  a guide. 
The  way,  which  at  first  was  not  difficult,  was 
soon  made  plain  by  the  approaching  dawn. 
Passing  a small  temple  of  Krishna,  a favourite 
but  vile  incarnation  of  Vishnu,  we  ascended  for 
some  distance  along  an  inclined  plane  made 
with  slabs  of  stone.  Beside  this  stone-paved 
way,  was  a watercourse  of  granite,  bringing 
down  water  into  a granite  reservoir  twelve  feet 
in  diameter  and  six  feet  deep.  In  the  rainy 
season,  this  reservoir  is  filled ; and  here  pilgrims 
to  the  summit  stop  and  bathe.  Following  the 
stone  walk  upward,  we  came  to  a saddle  between 
two  hills,  which  ended  the  first  stage  of  the 
ascent.  On  the  level  space  thus  furnished, 
were  shade-trees  for  the  weary,  a tank  for  re- 
freshment, a mundapam  for  rest,  and  a small 
temple  for  religious  worship  ; and  what  was  the 
object  of  worship  in  this  high  place  ? It  was 
an  image  of  one  god  ferociously  ripping  open 
the  bowels  of  another  ! 

Turning  here  to  the  right,  we  ascended  the 
higher  of  the  summits  by  steps,  formed  some- 
times witii  slabs  of  stone,  sometimes  cut  from 
the  solid  rock.  The  whole  hill  is  a mass  of 


THE  SUMMIT. 


26T 


granite,  with  a little  shrubbery  here  and  there 
in  spots  where  the  crumbled  granite  has  made 
a little  soil.  Passing  several  tanks — some  of 
which  were  natural  cavities,  others  artificially 
cut  in  the  side  of -the  mountain — we  gained  the 
end  of  the  second  stage  of  the  ascent. 

Now  a perpendicular  column  of  granite  tow- 
ered above  us,  in  some  places  split  and  cracked, 
and  resembling  a huge  castellated  fortress. 
Here  we  found  a winding  footpath,  in  some 
parts  cut  into  fair,  safe  steps,  but  in  others  so 
smooth  that  we  passed  them  on  our  hands  and 
feet,  lest  we  should  slip  and  be  precipitated 
below.  The  danger,  however,  is  small,  as  the 
pathway  has  been  made  with  much  skill  and 
labour*.  At  last,  passing  a now-deserted  tiger’s 
lair,  and  stooping  beneath  a cleft  rock,  under 
which  we  must  go,  emerging,  and  then  ascend- 
ing a few  narrow  granite  steps,  we  were  at  the 
summit,  and  in  the  portico  of  a small  temple. 
This,  with  six  other  shrines,  crowns  the  moun- 
tain. All  are  very  small,  and  have  been  built 
with  much  ingenuity,  resting,  at  different  eleva- 
tions, partly  on  pillars,  and  partly  on  levelled 
portions  of  the  peak  ; and  all  are  dedicated  to 
the  same  god — the  elephant-headed  .Ganesha. 
Thus  is  this  contemptible  idol  honoured  and 


268 


THE  SUMMIT. 


adored,  while  God,  the  creator  of  mountains, 
worlds,  and  systems,  is  neglected  and  unknown 
by  the  creatures  of  his  own  hand. 

Every  morning,  a Brahmin  ascends  to  per- 
form pujah,  or  worship,  at  these  shrines  with 
offerings  of  rice,  flowers,  and  cocoanuts;  and 
in  the  evening,  a pandarum  (religious  ascetic) 
goes  up  and  lights  a lamp  before  it.  In  the 
rock  are  cut  large  cavities  to  hold  the  oil  and 
ghee  (prepared  butter)  offered  by  the  pilgrims 
who  annually  flock  in  thousands  to  the  festival 
of  this  sacred  place  ; these  offerings  are  carried 
off  by  the  Brahmins. 

We  reached  the  summit  before  sunrise,  (hav- 
ing started  thus  early  to  avoid  the  fierce  heat 
of  the  sun,)  and  had  a fine  view  of  the  plain, 
spreading  like  a lake  around  us,  broken  here 
and  there  with  a craggy  granite  hill,  and  with 
towns  and  tree-embowered  villages  scattered 
among  its  checkered  fields.  To  the  north,  we 
could  see  the  great  temples  of  Conjeveram, 
thirty  miles  distant ; to  the  south,  the  moun- 
tains of  Salem  and  Ginjee ; and  to  the  east,  a 
hill  from  which  we  might  ha\e  looked  upon  our 
Madras  homes. 

We  made  a map  of  the  villages,  with  the  help 
of  our  guide ; and  having  plucked  some  little 


WANDIWASH. 


269 


fiowrets  as  a memento  of  Wandiwash  Mountain, 
uith  a heartfelt  prayer  that  God  would  con- 
found these  idols,  and  cast  them  to  the  ground, 
we  began  the  descent. 

By  half-after  seven,  we  had  reached  the  base 
of  the  mountain  ; but  even  at  this  hour,  the  sun 
was  oppressively  hot,  making  the  shelter  of  a 
roof  very  agreeable. 

\Ye  had  fine  audiences  in  the  tent,  which  we 
had  pitched  in  front  of  the  bungalow.  The 
people  listened  with  attention,  were  intelligent, 
and  very  many  of  them  could,  read.  Their 
questions  were  so  proper,  and  their  behaviour 
so  agreeable  a contrast  to  that  of  our  Brahmin 
friends  at  Perumanaloor,  that  we  felt  greatly 
pleased- with  the  place  and  people.-  To  each 
one  that  could  read,  we  gave  a copy  of  one  of 
the  Gospels,  printed  separately  for  distribution, 
and  a small  tract  containing  the  substance  of 
the  Gospel  in  poetry  and  prose. 

Of  poetry  and  singing,  the  Hindus  are  ex- 
tremely fond.  No  matter  how  noisy  a crowd 
may  be,  the  singing  of  a stanza  will,  at  all  times, 
command  complete  silence.  When  the  preacher 
finds  his  audience  inclined  to  invert  the  proper 
order,  by  making  him  listen,  while  ten  or  a 

dozen  of  them  address  him  at  the  same  time,  he 
23* 


270 


SAIIRIC  POETRY. 


can  get  a hearing,  almost  without  fail,  by  intro- 
aucing  quotations  from  their  poets,  sung  in  the 
Hindu  style.  Should  some  troublesome  fellow 
interrupt  him,  the  others  will  silence  the  inter- 
rupter, that  they  may  not  lose  the  poetry.  This 
fact  is  a valuable  one  to  the  missionary.  Among 
the  Tamil  classic  poets,  there  are  some  who  have 
written  satires  so  keen  and  sarcasms  so  biting 
against  the  follies  of  idolatry  and  of  Hinduism 
in  all  its  shapes,  that  the  missionary  is  ready 
furnished  with  the  materials  of  war  in  a most 
telling  shape.  . It  may  not  be  out  of  place  to 
give  a rude  translation  of  an  example  or  two, 
though  the  force  of  the  original,  lying  much  in 
the  words  and  expressions,  will  not  appear  in 
a translation.  Thus,  on  the  subject  of  the 
worship  of  idols,  one  of  their  poets  says — 

^^Nartta  kalley  devam-endru  nalu  purtpam  sattiyey 

Sutti  vanthumirnu-mirn  endru  sollu-manthiram  etharda,'^  &o. 

Which  may  be  rendered — 

The  lifeless  stone  a god  you  call,  and  flowers  in  offering 
bring ; 

Around  and  round,  with  muttering  sound,  fool ! many  a 
prayer  you  sing ; 

But  will  the  lifeless  stone  speak  out  ? Will  God  within 
it  go  ? 

Yes ! when  the  pot  in  which  ’tis  cooked  the  curry’s  taste 
shall  know. 


SATIRIC  POETRY. 


271 


The  ringing  stone  you  cut  and  cleave,  and  fi-om  it  gods  you 
make  ; 

The  threshold-stone  until  ’tis  gone  -with  your  base  heels 
you  scrape ; 

Flowers,  and  sacred  ashes  too,  the  god-stone  gets  each  day ; 
Yet  neither  stone  to  the  great  God  can  any  joy  convey. 

Another  of  their  poets,  speaking  of  the 
worthlessness  of  rubbing  holy  ashes  on  the 
forehead,  of  ablutions  in  sacred  rivers,  of  un- 
intelligible prayers,  as  a means  of  purifying 
the  soul,  or  finding  the  true  way  to  the  heavenly 
shores,  says — 

*^Neetei-punein-thenna  neer-ardap-poyenna  nee-manamey 
&c. 

That  is — 

Why  ashes  on  thy  forehead  rub  ? In  sacred  streams  why 
bathe  ? 

Thou  knowest  not  the  second  birth,  the  way  thou  knowest 
not — knave ! 

Seven  times  ten  million  senseless  prayers,  oh  what  do  they 
avail  ? 

The  stream  to  cross — the  ford  to  find — ^your  wandering 
footsteps  fail.  • 

Generally,  they  take  strictures  upon  their 
religion  with  a very  good  grace.  There  is  one 
point,  however,  where  our  teaching  becomes 
very  offensive : it  is  when  we  get  them  clearly 
to  see  and  feel  that  our  meaning  is,  that  our'$ 


272 


A HARD  DOCTRINE. 


is  the  only  true  religion.'  We  preach  to  them 
‘‘No  salvation  out  of  Christ;”  and  that  unless 
they  receive  him  and  his  commandments  they 
are  lost.  To  them  this  seems  in  the  highest 
degree  illiberal;  but  vre  can  have  no  liberality 
here.  For  any  man  to  embrace  a new  religion 
they  deem  most  sinful ; for  them  to  do  so,  ab- 
surd. One  Brahmin  remarked,  “ You  mav 
preach  as  much  as  you  please,  but  none  of  us 
will  join  the  Christian  church.”  They  were 
much  interested  in  the  answer,  that  in  God’s 
Word  it  was  foretold  that  all  lands  should  sub- 
mit to  Jesus  Christ;  that  in  ancient  times  our 
own  ancestors  in  Europe  were  idolaters,  stupidly 
bowing  down  to  gods  of  wood  and  stone,  but 
that  the  preachers  of  the  gospel  had  gone  and 
made  known  to  them  the  sinfulness  of  their 
ways;  and  that  though  they  rejected  it  at  first, 
as  the  Hindus  now  do,  that  still  it  prevailed 
and  filled  the  land ; and,  moreover,  that  in 
India  multitudes  were  already  throwing  away 
their  idols  in  Tinnevelly,  Madura,  and  other 
districts.  This  to  them  was  all  new ; more  es- 
pecially were  they  astonished  at  the  story  of 
savage  and  idolatrous  Saxons  and  Britons  being 
the  ancestors  of  the  present  Christian  rulers  of 
India. 


A NEW  FIELD. 


273 


During  the  few  days*  of  our  stay  at  Wandi- 
wash.  we  had  a constant  succession  of  visitors, 

! some  of  whom  came  from  villages  at  a distance, 
having  heard  of  the  arrival  of  “padres”  with 
[ books*  and  medicines.  Some  came  to  converse, 
j some  to  get  a book,  some  for  medical  advice, 
i and  all  to  have  a look  at  the  strangers.  We 
also  visited  a few  of  the  neighbouring  hamlets. 

In  one  of  these  villages,  visited  toward  the 
close  of  a sultry  day,  I was  interested  by  the 
people  saying  that  they  had  never  seen  a white 
man  there  before ; for  the  name  of  Jesus  had 
I probably  never  there  been  uttered.  It  was  a 
town  of  some  two  hundred  houses,  of  which 
half  where  of  the  Jaina  sect ; and,  like  most 
Hindu  towns,  beautifully  shaded  by  trees 
planted  about  the  houses.  * Entering  the  place 
on  foot,  I addressed  some  of  the  older  men 
I who  were  seated  on  the  narrow  verandahs  of 
I their  houses.  They  suggested  that  we  should 
go  to  the  place  where  the  people  were  accus- 
tomed to  meet,  near  the  house  of  the  head-man 
of  the  village.  We  accordingly  moved  off  to  a 
spot  where  a great  and  widespreading  tree  had 
a square  platform  of  stone  built  around  its  root. 
Here  we  found  the  head-man,  with  a. number  of 
others,  sitting  to  talk  over  the  events  of  the 


274 


KTKD  RECErTION. 


day.  They  immediately  rose,  and  with  much 
politeness  requested  me  to  be  seated  on  the 
elevated  platform,  while  they  took  their  places 
in  a semicircle  on  the  ground  before  it. 

It  was  truly  a high  and  holy  privilege,  not 
so  much  a duty  as  a luxury,  thus  to  sit  beneath 
the  shade  of  the  noble  tree,  and  for  the  first 
time  to  tell  a group  of  interested  hearers  of 
the  way  of  salvation  by  Jesus  Christ.  They 
listened  most  attentively,  understood  what  was 
said,  and  behaved  with  a kind  simplicity  that 
delighted  me.  Deceitful,  dishonest,  and  de- 
graded though  they  are,  the  villagers  of  South- 
ern India  present  a most  pleasing  contrast  to 
the  far  more  corrupt  inhabitants  of  the  great 
cities : to  mingle  with  them  is  a pleasing  duty 
to  one  accustomed  to  labour  in  the  great  city. 

One  man  only  attempted  to  be  troublesome, 
and  he  was  immediately  told  by  the  others  to 
hold  his  tongue,  and  not  interrupt  the  gentle- 
man with  his  impertinent  questions.  They 
appeared  anxious  to  hear  all  that  I had  to  say. 
Like  the  shastiri  of  the  Jainas  at  Perumana- 
loor,  they  had  a difficulty  to  propose  about  the 
propriety  of  killing  any  living  creature.  When 
told  of  the  multitudes  of  living  creatures  un- 
avoidably slain  even  by  water-drinkers,  and 


EVENING. 


275 


asked  why,  if  it  were  wrong,  God  had  thus 
made  it  unavoidable,  they  were  puzzled  for  an 
answer. 

After  giving  them  tracts,  I left  them,  pleased 
and  cheered,  and  yet  not  without  the  painful 
consciousness  that  when  they  more  clearly 
understood  the  claims ' of  God,  their  hearts 
would  rise  up  in  rebellion  against  them. 

It  w'as  evening,  and  the  little  square  rice- 
fields,  separated  by  slight  earth  ridges,  with 
their  starting  grain,  the  trees  concealing  the 
villages,  and  all  nature  around,  seemed  charm- 
ing. The  mountain,  surmounted  by  its  tem^ 
pies,  stood  out  boldly  against  the  sky,  and  the 
air  though  hot,  was  balmy  and  soft  as  the  sun 
hid  himself  below  the  horizon.  I could  not 
but  feel  that  even  torrid,  sultry,  and  now 
idolatrous  India  might,  if  blessed  by  the 
gospel,  be  a happy  and  a joyous  land. 

Beaching  the  bungalow,  quite  exhausted 
with  constant  throat-work,  my  heart  misgave 
me  on  finding  the  verandah  full  of  people. 
But  they  must  be  talked  to  before  they  went 
away.  At  last  they  left  us.  It  was  now  quite 
darkj  and  the  Hindu  devotee,  who  every  even- 
ing climbs  the  mountain,  had  lit  his  fire  before 
the  idol  upon  its  summit.  Like  a lurid  star,  it 


276 


AN  OPEN  DOOR. 


twinkled  in  the  sky,  a daring  insult  to  God,  a 
homage  paid  to  a senseless  stone  in  the  very 
sight  of  his  visible  heavens.  Blessed  he  God 
that  he  will  vindicate  his  high  and  holy  name  ; 
that  he  hath  given  to  his  Son  the  heathen  for 
an  inheritance,  and  the  uttermost  part  of  the 
earth  for  a possession  ! 

Nowhere  had  I seen  India  in  so  pleasing  an 
aspect,  and  never  had  I felt  more  anxious  that 
preachers  of  the  gospel  should  be  scattered 
through  the  land.  There  are  in  this  region 
hundreds  and  thousands  of  villages  entirely 
open  to  the  missionary,  with  none  to  let  or 
make  him  afraid.  The  constant  succession  of 
large  companies  of  hearers  probably  would  not 
continue,  but  in  all  respects  the  field  would  be 
completely  open  and  ready  for  the  Christian 
labourer ; not  to  reap  the  harvest  at  his  en- 
trance upon  the  field,  but  to  sow  and  water  the 
seed,  with  the  expectation  of  soon  rejoicing  in 
sheaves  gathered  into  the  garner  of  the  Lord. 

Not  the  Sudras  only,  but  some  of  the  Brah- 
mins also,  seemed  to  relish  the  keen  exposures 
of  heathenism  which  they  heard  from  Mr.  S. 
They  listened  in  the  best  possible  humour ; and 
when  a difficulty  raised  was  parried,  or  the 
light  of  truth  disclosed  the  absurdity  of  their 


TRIVATOOR. 


277 


'tvays  of  salvation,  seemed  as  much  delighted 
as  though  the  system  exposed  was  not  that 
which  they  had  been  taught  to  hold  sacred 
from  their  earliest  years.  Nor  was  it  all 
negative  work.  Said  one  man,  “ You  show  us 
the  folly  of  Hinduism ; now  give  us  books  to 
prove  your  own  religion  to  be  true thus  of 
himself  inviting  the  commendation  of  the  gos- 
pel to  his  conscience  as  the  way  of  salvation. 
“Since  you  have  been  here,”  they  told  us, 
“nothing  has  been  talked  of  but  religion.” 
May  these  transient  efforts  soon  be  followed 
by  the  permanent  labours  of  some  who  shall 
give  themselves  to  the  work  of  the  Lord  among 
the  heathen  of  this  region. 


fribator. 

The  Hindus  have  many  holy  places  ; that  is, 
places  where  the  temples  are  large  and  famous, 
where  there  are  idols  supposed  to  possess 
especial  power  and  value,  to  worship  which 
great  numbers  of  devotees  resort  from  dis- 
tant portions  of  the  country ; places  wdiere 
hordes  of  Brahmins  congregate ; where  sin 

24 


278 


THE  CHOLERA. 


abounds,  and  iniquity  is  rampant ; where 
idolatry  brings  forth  its  true  fruit  in  all  man- 
ner of  unholiness.  Trivatoor,  but  twelve  miles 
from  Wandiwash,  is  such  a holy  place.  Yet 
even  into  such  seats  of  heathenism  the  mission- 
ary may  enter,  and  freely  preach  the  gospel. 

While  at  Wandiwash,  we  had  been  advised 
not  to  come  hither,  as  the  cholera  was  prevail- 
ing in  the  town,  but  we  did  not  feel  justified  in 
turning  aside.  As  we  drew  near  the.  temple, 
we  learned,  from  the  report  of  guns  and  the 
music  of  discordant  tomtoms,  horns,  and  other 
instruments,  that  the  natives  were  trying  to 
propitiate  the  goddess  of  cholera.  This  fear- 
ful disease  is  supposed  to  be  the  malicious 
diversion  of  a cruel  deit}^ ; and  by  these 
methods  they. seek  to  persuade  her  to  withdraw 
the  infliction.  In  going  through  the  streets, 
we  passed  beneath  cords  hung  across  from 
house  to  house,  and  strung  with  a particular 
leaf  for  the  same  purpose.  Over  the  doors  these 
same  leaves  were  hung,  and  all  things  showed 
the  presence  of  this  disease,  so  fatal,  and,  to 
•the  Hindus,  so  terrifying.  In  our  morning 
walk  through  the  streets,  we  met  a procession 
going  with  offerings  to  appease  the  angry  god- 
dess ; while  from  time  to  time  the  loud,  mono- 


AUDIENCES. 


279 


tonous  wailing  of  a peculiar  horn,  used  only  in 
funerals,  told  us  that  one  and  another  had 
gone  from  this  dark  seat  of  heathenism  to  the 
eternal  world.  At  night,  all  around  us  arose 
the  mournful  outcries  of  assemblages,  who,  with 
rude  music,  bells,  and  loud  invocations,  were 
for  hours  calling  upon  the  goddess  to  stay  her 
anger.  Oh  ! how  sad,  how  painfully  sad,  to 
know,  that  of  all  who  were  around  us  not  one 
called  upon  God ! — that,  except  ourselves,  for 
miles  and  miles  in  any  direction,  there  was 
not  one  follower  of  Christ,  nor  one  missionary 
to  bid  them  turn  from  idols  to  the  living  God ! 

When  the  people  found  that  we  had  come  to 
preach  and  distribute  books,  they  began  to 
flock  to  the  small  rest-house  in  which  we  had 
taken  up  our  quarters.  Instead  of  going  into 
the  streets  to  preach  at  this  place,  we  stationed 
two  of  our  bearers  at  the  gate  of  the  compound 
in  which  the  bungalow  stands,  with  directions 
only  to  admit  the  men,  and  not  more  than 
thirty  at  a time.  Seating  these  on  mats  in 
our  room,  we  each  addressed  them,  setting  be- 
fore them  the  way  of  salvation  through  Christ 
and  the  hopelessness  of  heathenism,  and,  to  all 
who  could  read,  gave  books.  When  one  audi- 
ence had  thus  been  addressed  and  presented 


•280 


SUSPICIONS. 


with  tracts,  they  were  dismissed,  and  the 
second  company,  Avhich  had  by  this  time  ac- 
cumulated at  the  compound-gate,  was  admitted. 
In  this  way  we  had  ten  audiences  in  the  course 
of  the  day. 

The  advantages  of  this  plan,  where  there  are 
persons  enough  to  fill  a room  in  successive  com- 
panies as  long  as  you  are  able  to  speak,  are 
many.  Noisy  boys  are  excluded ; a large  num- 
ber of  men  are  reached,  and  those  who  come  in, 
being  your  visitors,  as  such  feel  bound  to'behave 
courteously.  They  do  not  enter  into  discussion 
to  any  great  extent,  so  that  you  give  to  them 
an  unbroken  address,  which  is  of  much  import- 
ance when  each  is  to  hear  for  so  short  a time. 
Moreover,  they  sit  down  comfortably,’  and  are 
in  favourable  circumstances  to  listen  with 
quietness  and  impartiality  to  what  you  have  to 
say. 

The  next  day  was  spent  in  the  same  way,  in 
speaking  to  twelve  companies.  We  were  pleased 
at  being  abl*e  to  sow  so  much  seed  in  the  shape 
of  Gospels  and  tracts  in  this  place,  for  it  is  full 
of  Brahmins  said  to  be  very  bigoted.  When 
the  government  sent  a man  to  vaccinate  the 
people,  so  as  to  check  the  ravages  of  the  small- 
pox, they  supposed  it  to  be  a scheme  to  innocu- 


A SACRED  CITY. 


281 


late  them  with  the  virus  of  Christianity.  To 
avoid  this  danger  of  innoculation  with  a new 
faith,  they  seized  him,  beat  him,  and  cast  him 
out  of  their  borders.  Smallpox,  as  well  as 
cholera,  they  look  upon  as  an  infliction  from 
the  hands  of  the  cruel  Mari-ammah ; hence 
they  seek  for  deliverance  from  its  ravages,  not 
so  much  by  medical  aid  as  by  the  soothing 
power  of  offerings,  with  the  music  of  tomtoms 
horns  and  guns,  upon  the  mind  of  the  angry 
goddess. 


Cflnjtbtrsm. 

Our  homeward  route  now  brought  us  to 
Conjeveram,  not  merely,  like  Trivatoor,  a place 
of  resort  and  of  celebrity,  but  one  of  the  seven 
holy  cities  of  India.  Few  places  are  more 
famous  for  temples  and  festivals  than  Conjeve- 
ram, “the  golden-beaded  city.”  -Nor  is  it 
■svithout  note  in  modern  oriental  history ; during 
the  last  half  of  the  eighteenth  century,  its 
neighbourhood  was  the  scene  of  many  a bloody 
struggle  between  the  armies  of  England  and 

France,  while  contending,  ten  thousand  miles 
24-=^ 


282 


CONJEVERAM. 


from  home,  for  the  supremacy  of  India.  Here, 
too,  Hyder  Ali  and  his  son  Tippoo  in  1780 
met,  and  by  superior  numbers  overpowered  an 
English  force,  slaying  or  capturing  them  to  a 
man. 

But  Hyder  and  Tippoo  have  passed  away, 
and  British  power  is  here  supreme.  The  inha- 
bitants of  the  holy  city,  no  more  harrassed  by 
marauding  bands  of  robbers  or  terrified  by  the 
approach  of  hostile  armies,  have  little  to  think 
of  but  their  pagodas,  their  processions,  and  their 
gains  reaped  from  the  superstitions  of  Southern 
India. 

The  town  is  long  and  straggling,  covering  a 
space  near  six  miles  in  length.  The  streets  are 
broad,  level,  and  finely  planted  with  shade-trees. 
The  inhabitants  are  mainly  Brahmins,  who  live 
by  the  temples.  Their  houses  are  often  large, 
and,  when  compared  with  those  of  other  Hindu 
towns,  handsome.  Though  the  country  around 
is  not  rich,  the  money  brought  into  Conjeveram 
by  its  sanctity,  and  its  celebrity  as  a resort  of 
pilgrims,  gives  it  the  appearance  of  prosperity 
and  ease.  The  streets  cross  each  other  regu- 
larly ; the  temples  are  of  uncommon  size  and 
extent,  the  tanks  large,  and  the  choultries 
(native  rest-houses)  numerous. 


TExMPLE  OE  SIVA. 


283 


The  great  attraction  of  the  place  is  the . 
temple  of  Maha-deva,  the  “mighty  god”  Siva. 
The  entrance  to  this  temple,  styled  by  the 
Tamil  people  a gohram^  by  the  English,  pa- 
goda, is  very  lofty,  being,  if  I remember  aright, 
twelve  stories  in  height,  and  may  be  seen  for 
miles  around,  towering  above  the  cocoanut-trees 
with  which  the  streets  of  the  “golden  city”  are 
planted.  This  structure  is  upon  the  same  model 
as  that  upon  which  all  the  gobrams  of  Southern 
India  are  built.  They  stand  in  the  centre  of 
one  of  the  four  walls  which  surround  the  tem- 
ple, which  is  properly  only  the  dwelling-place 
of  the  idol-god,  and  frequently  very  small. 
They  are  pyramidal  in  shape,  and  rise  in  suc- 
cessive stories,  gradually  diminishing  as  they 
ascend.  In  the  first  story  of  the  gobram  is  the 
gateway  to  the  courts  and  shrines  within. 
Each  succeeding  story  is  reached  by  fiights  of 
steps,  and  has  an  arched  door-like  opening, 
through  which  you  can  see  the  sky  beyond. 
They  are  built  usually  of  brick,  stuccoed  with 
chunam,  (Madras  plaster,)  and  are  completely 
covered  with  grotesque  images  of  gods,  demons, 
and  creatures  of  all  imaginable  shapes,  and  of 
some  shapes  quite  unimaginable,  save  by  a 
Hindu. 


284 


RIVAL  TEMPLES. 


The  temple  proper,  as  in  the  temple  at  Jeru- 
salem, stands  in  a court  within  this  gateway, 
and  upon  a slightly  raised  platform.  Around 
this  court  runs  a deep  portico  supported  by 
stone  columns,  said  to  be  a thousand  in  number. 
Of  these,  some  are  plain,  and  others  carved 
into  the  shape  of  animals,  vases,  gods,  &c.  On 
the  walls,  also,  are  many  sculptured  scenes. 
Many  of  these  scenes,  though  in  the  spot  de- 
voted to  the  worship  of  their  gods,  are  so  vile, 
that  human  nature,  unless  itself  as  vile,  would 
blush  to  confess  that  it  could  conceive  them. 
Yet,  here  the  gods  are  worshipped — this  is  a 
holy  place,  and  to  visit  it  an  act  of  piety  ! Such 
is  Hinduism,  and  such  the  moral  sense  of  the 
Hindus ! Such,  rather,  is  human  nature  left 
to  reveal  its  own  depravity. 

The  great  temple  of  Siva  has  not  a monopoly 
of  the  sacred  city.  The  worshippers  of  the 
rival  god  Vishnu  have  also  a famous  temple 
here.  It  is  not  Christianity  alone,  as  many 
suppose,  that  is  divided  into  sects.  Hinduism 
has  its  sects,  who  have  engaged  in  bloody  wars 
to  decide  whether  Siva  or  Vishnu  was  the 
supreme  ruler;  and  Mohammedans  of  different 
sects  hate  each  other  as  bitterly  as  do  the 
Vishnuvites  the  Sivites.  A line  of  separation 


IDOLATROUS  PROCESSIONS. 


285 


has  been* drawn  by  the  government  between  the 
two  divisions  of  Conjeveram,  of  which  one  is 
known  as  Siva-Conjee,  the  other  as  Vishnu- 
Conjee.  As  the  rival  sects  may  not  settle 
their  disputes  by  blows,  they  take  delight  in 
insulting  and  ridiculing  the  claims  of  the  op- 
posing god  and  his  worshippers.  On  the  night 
preceding  the  great  car-drawing,  the  Vishnu- 
vites  mount  their  idol  on  a great  gilt  elephant, 
and  drawing  it  to  the  line  of  separation,  turn 
its  tail  toward  the  temple  of  Siva,  and  with 
shouts  and  gestures  of  insult,  run  it  backward 
to  the  line.  The  affair  ends  bloodlessly,  how- 
ever, with  abuse  and  insult,  and,  it  may  be,  some 
pulling  of  hair  and  brandishing  of  fists. 

At  a certain  season,  the  incarnations  of  * 
Vishnu,  ten  in  number,  are  celebrated  for  ten 
successive  days.  Each  day  his  image  is  exhi- 
bited to  the  public,  or  is  borne  in  procession 
through  the  streets.  The  idol,  adorned  with 
jewels  and  rich  clothes,  is  seated  on  a platform 
surrounded  by  his  priests,  and  the  platform 
borne  in  triumphal  procession  through  the  wide 
streets.  It  is  preceded  and  followed  by  devotees 
on  foot,  drummers  astride  of  bullocks,  elephants, 
dancing-girls,  torch-bearers,  fireworks,  and  men 
in  various  disguises.  Others,  to  excite  com- 


286 


CAK-DRAWINCr. 


passion  by  their  penances,  and  so  collect  alms, 
move  among  the  crowd  with  iron  rods  run 
through  their  cheeks  or  sides ; or  lie  with  their 
heads  buried  under  the  earth,  while  their  bodies 
are  exposed  to  public  gaze.  Others,  with  scarce 
a rag  to  cover  their  nakedness,  and  smeared 
all  over  with  ashes  of  cow-dung,  exhibit  limbs 
stiffened  by  disuse,  or  emaciated  by  long-con- 
tinued austerities.  The  drawing  of  the  idol- 
car  is  thus  described  by  a missionary  visiting 
Conjeveram  at  the  great  festival  for  the  pur- 
pose of  preaching  to  the  assembled  multitudes  : 
“ Early  in  the  day,  I went  out  to  witness  the 
imposing  spectacle.  The  bright  sun  that 
Jehovah  made  flooded  sky  and  earth  with 
' effulgence.  Were  it  not  an  inanimate  luminary, 
surely  it  would  have  veiled  its  face  with  mid- 
night sorrow,  as  it  gazed  upon  the  scene  that 
passed  before  my  eyes.  How  shall  I describe 
it  ? A vast  multitude,  whose  heads  were  like 
the  ears  of  waving  wheat  upon  an  illimitable 
grain-field,  filled  up  the  long  avenue  along 
which  the  car  was  drawn.  It  was,  indeed,  a 
mighty  structure,  towering  above  the  tops  of 
the  palm-trees.  It  was  gaudily  decked  with 
crimson  trappings,  and  a glittering  umbrella 
adorned  its  pinnacle.  Its  massive  wheels  moved 


CONJEVERAM. 


287 


slowly  and  majestically  through  the  sand. 
Monstrous,  misshapen  forms,  like  dragons  of 
giant  size,  grinned  and  leered  hideously  on  its 
four  sides;  and  images  of  horses  in  leaping 
attitudes  were  projected  from  its  front.  On  the 
fore-part  of  the  car,  and  about  half-way  up  the 
edifice.  Brahmins  stood  waving  long  and  grace- 
ful deer-hair  brushes  to  the  crowd  below;  while 
men,  packed  in  the  sides  of  the  car,  busied 
themselves  in  letting  down  ropes  with  bags 
attached,  and  drawing  up  the  spoils  wdiich  the 
people  deposited  in  them.  Four  cables  of 
enormous  size,  such  as  no  ship  on  the  ocean, 
carries,  stretched  far  away  in  front  of  the  car, 
lying  like  anacondas  on  the  necks  and  heads 
of  the  half-maddened  throng,  who,  grasping 
them  and  bearing  upon  them  with  their  full 
strength,  moved  the  towering  vehicle  slowly 
along.  Between  the  ropes  were  Brahmins,  old 
and  young,  waving  cloths  and  sticks  hung  wdtli 
small  -white  banners,  cheering  the  multitude 
forward  in  their  task.  Now  the  throng  would 
stop,  weary  with  their  labour ; and  now  again 
the  shout  would  rise  up  with  a great  rush  of 
voices  along  the  cables,  and  once  more  they 
would  give  their  shoulders  to  the  toilsome  work. 
I never  saw  such  a sight.  The  ocean-like  crowd 


288 


CAR-DHAWING. 


parted  and  met  around  the  car  like  waters 
around  an  island.  The  old,  the  middle-aged, 
and  the  young  were  there.  Aged  Brahmins  with 
white  hairs  were  there ; and  there,  too,  were 
infants  lying  on*the  necks  of  delicate  women. 

“Among  the  deluded  worshippers,  I saw 
some  who  bore  votive  cocoanuts  in  their  hands. 
These  they  cracked,  and  then  held  the  dis- 
severed portions  with  uplifted  arms  before  their 
idol-god.  I saw  others,  who  stood  at  some  dis- 
tance in  advance  of  the  car,  throwing  them- 
selves flat  upon  their  faces  in  the  hot  sand  to 
do  homage  to  the  senseless  image.  My  soul 
was  filled  with  horror  at  this  sight.  Having 
been  occupied  for  several  days,  together  with 
my  father,  in  preaching  against  idol-worship, 
and  proclaiming  the  true  God,  I felt  a little 
apprehension,  before  going  out,  lest  I might 
meet  with  some  insult  or  violence ; but,  when  I 
witnessed  this  scene,  indignation  took  the  place 
of  apprehension.  I felt  that  if  there  was  aught 
for  which  I could  lay  down  my  life,  it  would  be 
possible  for  one  to  do  it  in  testimony  against 
this  abominable  idolatry.” 


PART  IV. 


Caste. 

Caste  has  been  fitly  called  the  cement  that 
binds  the  great  structure  of  Hindu  institutions. 
Nbt  only  does  it  separate  each  class  from  alL 
others,  but  compacts  the  whole,  so  as  to  formi 
of  dissimilar  and  uncongenial  units  an  almost 
impregnable  body.  Its  influence  cannot  be 
overlooked  by  any  who  long  for  the  regenera- 
tion of  India. 

You  are  met  by  caste  when  you  first  put 
your  foot  upon  the  shores  of  Hindustan,  and 
you  meet  it  at  every  step  of  your  progress  and 
in  every  efibrt  to  Christianize  the  people.  In 
the  city  and  in  the  village,  in  the  highway  and 
in  the  byway,  in  the  school  and  in  the  church, 
with  the  high  and  the  low,  the  child  and  the 
gray-headed  man,  the  influence  of  caste  must 
be  met  and  overcome.  It  constitutes  one  of  the 
chief  obstacles  to  the  spread  of  Christianity 
among  the  Hindus.  To  know  the  work  to  be 

25  289 


290 


CASTE. 


done  among  the  one  hundred  millions  of  men 
who  are  held  in  its  bonds,  we  must  know  some- 
thing of  the  nature  and  effects  of  this  institution. 

Caste  is  a Portuguese  term  adopted  by  the 
English  as  the  representative  of  the  native  word 
Jatlii — the  term  applied  to  the  distinction  of 
classes  or  tribes  among  the  Hindus.  They 
apply  the  same  term  to  foreign  nations,  calling 
the  English  a Jathi,  and  the  French  another 
• Jathi,  or  caste.  Properly,  however,  you  can 
only  speak  of  four  castes.  These  four  were 
ordained  of  God,  and  all  outside  of  these  are 
casteless  or  no-caste.  According  to  the  re- 
ceived holy  books  of  the  Hindus,  the  four 
divinely  instituted  castes  are,  the  Brahmin,  the 
Kschatrya,  the  Yaisya,  and  the  Sudra. 

The  Brahmins  are  said  to  have  sprung  from 
the  head  of  the  creator  Brahma.  Being  thus 
born  from  his  noblest  part,  they  are,  by  birth, 
pre-eminent  in  dignity  and  holiness.  They  are 
. the  priests  and  lawgivers  of  the  nation. 

The  Ksehatryas  ‘sprang  from  the  shoulders 
of  Brahma,  and  £11  the  kingly  and  military 
•offices. 

The  Vaisyas  sprang  from  the  body  of  the 
god.  It  is  their  duty  as  merchants  and  traders 
to  care  for  the  wants  of  the  state 


CASTE. 


291 


The  Siidras  sprang  from  his  feet.  They  are 
therefore  subordinate  to  all,  and  must,  by  me- 
chanical and  servile  labours,  contribute  to  the 
happiness  of  the  high-born,  especially  to  that 
of  the  Brahmins. 

Such  is  the  divine  arrangement  of  castes,  ac- 
cording to  the  holy  books  of  the  Hindus ; but 
time  has  greatly  changed  both  the  number  of 
castes  and  the  rules  by  which  they  are  governed. 
The  Kschatrya  or  military  caste,  and  the  Vaisya 
or  mercantile  caste,  have  become  almost  ex- 
tinct, leaving  the  Brahmins  and  Sudras  as  the 
two  great  divisions.  These  two  have  again  been 
subdivided  into  many  tribes  and  castes,  so  that 
it  is  commonly  said  that  there  are  eighteen 
chief,  and  one  hundred  and  eight  minor  castes. 
There  is  a large  body  of  outcasts  belonging 
to  neither  of  the  four  original  castes,  and  called 
Pariahs  ; though  despised  by  the  others,  they 
have  among  themselves  distinctions  of  dignity 
which  they  hold  as  tenaciously  as  do  the  higher 
orders  theirs. 

The  number  of  castes  will  not  excite  wonder, 
W'hen  it  is  remembered  that  almost  every  em- 
ployment or  profession  forms  a separate  caste. 
The  members  of  these  subdivisions,  though  be- 
longing to  the  same  great  caste,  will  not  inter- 


292 


CASTE. 


marry,  nor  will  they  eat,  drink,  or  associate 
with  each  other.  Thus,  physicians  form  a sepa- 
rate caste,  the  druggists  another,  the  shepherds 
another,  and  so  on  with  herdsmen,  barbers, 
writers,  farmers,  carpenters,  goldsmiths,  masons, 
blacksmiths,  and  many  other  trades.  The  black- 
smith will  not  marry  into  the  family  of  the 
weaver,  nor  will  he  eat  or  drink  with  him ; nor 
will  the  carpenter  with  the  shepherd,  nor  the 
accountant  with  the  mason.  Each  profession 
is  handed  down  from  father  to  son.  Before  his 
birth,  the  calling  of  the  man  is  decided  and  his 
associations  fixed.  Society  is  thus  made  up, 
not  of  men,  but  of  castes ; and  man  sympathizes 
not  with  his  fellow-man,  but  with  his  caste. 
Each  caste,  wrapped  up  within  the  narrow 
limits  of  its  own  little  circle,  knows  no  hospi- 
tality or  duty  beyond  this  well-defined  boundary. 
Ko  success,  no  genius,  no  virtue  can  lift  him  out 
of  the  caste  in  w’hich  he  was  born ; and  no  crime, 
except  a breach  of  caste,  can  degrade  him  from 
it.  This  the  Hindu  believes  to  be  the  ordinance 
and  will  of  God.  His  place  in  society  was  fixed 
at  the  creation. 

What,  it  will  be  asked,  are  the  practical  work- 
ings of  this  system.  To  this  tw*o  answers  have 


DEFENDED. 


293 


been  given.  The  Abbe  Dubois,*  a French  Ro- 
man Catholic  missionary,  says — I consider  the 
institution  of  castes  among  the  Hindu  nations 
as  the  happiest  effort  of  their  legislation ; and 
I am  well  convinced  that  if  the  people  of  India 
never  sank  into  a state  of  barbarism,  and  if 
when  almost  all  Europe  was  .plunged  in  that 
dreary  gulf,  India  kept  up  her  head,  preserved 
and  extended  the  sciences,  the  arts,  and  civil- 
ization, it  is  wholly  to  the  distinction  of  castes 
that  she  is  indebted  for  that  high  celebrity.” 
He  argues  that  by  the  continuation  of  the  same 
profession  in  certain  castes  from  father  to  son, 
a knowledge  of  the  useful  arts  is  maintained ; 
that  by  caste-rules,  habits  of  decency  are  pre- 
served ; and  by  caste-discipline,  immorality  is 
restrained.  While  we  may  admit  that  caste  is 
not  utterly  useless  in  these  respects,  w'e  wonder 
that  the  Abbe  should  forget  that  all  improve- 
ment in  the  arts  is  repressed,  the  cravings  of 
genius  for  jiigher  and  nobler  callings  are  crush- 
ed, and  natural  tastes  disregarded.  If  some 
castes  keep  up  certain  rules  of  decency,  at  the 
same  time  indecent  and  degrading  practices  are 
perpetuated  in  others.  Thus,  for  instance,  while 

* AutJior  of  a valuable  work  on  the  manners  and  cus- 
toms of  the  Hindus. 


294 


CASTE. 


some  castes  dress  with  entire  decency,  in  others 
women  are  forbidden  to  wear  any  clothing  above 
the  waist.  The  want  of  refinement  in  the  gross, 
ignorant  Pariahs,  which  excites  the  horror  and 
disgust  of  this  ecclesiastic,  should  rather  move 
him  to  pity,  for  the  inflexible  rules  of  caste 
condemn  him  for  life  to  the  circle  and  lot  in 
which  he  was  born.  If  the  caste-discipline  is 
sometimes  beneficial,  it  is  more  often  unjust 
and  cruel ; and  hospitality  within  the  caste 
becomes  mere  clanship,  while  the  heart 'is  hard- 
ened into  a stone-like  indifference  to  the  mise- 
ries of  the  members  of  other  castes. 

It  might  be  supposed  that  high-caste  men 
Avould  he  more  tenacious  of  the  distinction  than 
those  of  low  caste ; hut  this  is  not  the  case. 
Even  the  outcast  Pariahs  of  the  villages,  who 
feed  on  carrion,  find  some  upon  whom  they  may 
look  down,  and  the  lowest  Sudra  would  refuse 
to  take  a cup  of  tea  from  the  hands  of  any  king 
in  Europe;  it  would  defile  him!  O.ur  garden- 
er’s sick  wife  would  not  eat  any  delicacy  pre- 
pared by  our  cook,  because  he  was  a Pariah, 
though  a most  respectable  man,  with  higher 
wages  than  her  husband.  Once,  when  examin- 
ing a school  on  our  verandah,  one  of  the  boys, 
a poor  little  fellow  with  only  a dirty  strip  of 


EXPULSIOX, 


295 


cloth  to  wrap  about  his  middle,  fainted.  I got 
some  water  and  sprinkled  it  on  him.  At  this 
the  scholars  and  teachers  were  quite  horrified, 
and  ran  to  stop  me,  lest  his  caste  should  be 
spoiled  by  water  from  the  hand  of  a casteless 
person  like  myself. 

Caste  is  quite  independent  of  station.  A high- 
caste  pauper  is  the  superior  of  a low-caste  king. 
As  Europeans  have  no  caste,  to  eat  with  them 
would  degrade  a Hindu  of  any  caste.  For  a 
man  to  receive  a cup  of  tea  from  the  hand  of  a 
missionary,  is  an  evidence  of  his  ■willingness  to 
renounce  caste,  and  is  sometimes  made  a test 
of  sincerity  with  religious  inquirers.  During  a 
famine  in  Madura,  even  starving  women  refused 
food  from  the  table  of  the  missionary.  When 
in  Calcutta,  a little  boy  in  our  family  went  into 
the  room  in  which  a servant  was  eating,  and 
happened  to  lay  his  hand  upon  him.  The  man 
immediately  rose  and  threw  his  dinner  into  the 
street. 

A volume  might  be  filled  ■with  illustrations 
of  the  folly  and  cruelty  of  this  system ; but  its 
workings  will  be  seen  in  the  causes  and  method 
of  expulsion  from  caste.  When  the  rules  of 
caste  have  been  broken,  the  crime  is  not  always 
followed  by  discipline.  If  the  oflfender  is 


296 


CASTE. 


wealthy,  powerful,  or  highly  connected,  the 
trespass  is  often  winked  at.  But  if  the  offender 
is  poor,  or  has  enemies  who  desire  his  down 
fall,  the  case  is  published  abroad,  and  he  is 
cited  to  appear  before  the  guru  (the  religious 
teacher  and  head  of  the  caste)  and  the  chief 
men.  If  the  case,  is  made  out  against  him,  he 
is  punished,  according  to  the  magnitude  of  the 
offence,  by  fines,  blows,  or  branding  with  a hot 
iron,  or,  if  it  be  a trifling  fault,  by  a feast  to 
the  caste.  He  is  then  made  to  humble  himself 
with  prostrations  to  the  earth  before  the  guru, 
and  purified  by  drinking  a mixture  called 
pancha-karyam,  (the  five  products  of  the  cow,) 
which  has  the  power  of  cleansing  from  sin  and 
stain. 

Sometimes,  however,  owing  to  the  bitterness 
of  enemies  or  the  nature  of  the  offence,  it  can- 
not be  thus  expiated.  In  such  cases,  the  offender 
is  driven  from  his  family  and  society — his 
parents,  his  wife,  and  his  children  refuse  to  eat 
with  him  or  to  give  him  a drop  of  water,  his 
friendship  is  denied,  and  his  society  shunned 
by  all.  He  does  not  fall  to  a lower  caste,  but 
sinks  at  once  to  the  level  of  the  Pariah.  As 
the  elephant  cannot  become  a dog,  or  a lion  a 
mouse,  so  the  Brahmin  or  Kschatrya  does  not 


LOSS  OF  CASTE. 


297 


become  a.  Sudra ; he  ceases  to  be  a Brahmin  or 
a Kschatrya.  and  becomes  a casteless  man,  a 
vagabond  upon  the  face  of  the  earth. 

It  does  not  matter  whether  the  offence  was 
voluntary  or  involuntary ; it  is  not  the  sin,  but 
the  defilement,  that  constitutes  the  crime.  In 
Bengal,  a European,  out  of  spite,  seized  a 
Brahmir  and  forced  spirits  and  meat  into  his 
mouth.  He  became  an  outcast.  At  the  end 
of  three  years,  efforts  were  made  by  his  friends 
at  the  expense  of  forty  thousand  dollars  to  have 
his  caste  restored,  hut  in  vain.  Another  effort 
was  made,  however,  and  by  expending  some  one 
hundred  thousand  "lollars,  his  fellows  were  in- 
duced to  consent  to  Lis  restoration  to  his  former 
rights  and  privileges.  During  the  reign  of 
Tippoo,  Sultan  of  Mysore,  an  attempt  was  made 
by  that  cruel  prince  to  force  the  Hindus  to 
adopt  the  Mohammedan  religion.  A number 
of  them  were  forced  to  eat  beef  as  an  evidence 
of  their  having  forsaken  Hinduism.  After  his 
overthrow  by  the  English,  these  persons  peti- 
tioned for  a restoration  to  caste,  but  in  vain. 
No  penances  could  atone  for  the  worse  than 
cannibal  sacrilege  of  eating  the  flesh  of  the 
sacred  cow — an  animal  so  holy  in  their  eyes,  that 
to  kill  one  is  a crime  as  heinous  as  the  murder 


298 


A TRIAL. 


of  a man.  Had  they  committed  theft,  adultery, 
fraud,  or  perjury,  it  would  have  been  a small 
matter ; but  the  stain  of  beef-eating  could 
neither  he  forgiven  nor  •washed  away. 

A case  mentioned  by  the  Abbe  Dubois  will 
illustrate  the  injustice  of  many  of  the  decisions 
of  a caste  among  people  so  low  in  morality  as 
the  Hindus.  Eleven  Brahmins,  passing  through 
a country  desolated  by  war,  arrived  exhausted 
by  hunger  and  fatigue  at  a village.  To  their 
surprise  and  disappointment,  they  found  it 
deserted.  Rice,  they  had  with  them,  but  no 
vessel  in  which  to  boil  it.  Looking  around, 
they  could  find  nothing  but  the  pots  in  the 
house  of  the  village  washerman ; for  Brahmins 
even  to  touch  these  would  be  a defilement 
almost  ineffaceable.  But  being  pressed  by 
hunger,  they  bound  one  another  to  secresy  by 
an  oath,  and  having  washed  one  of  the  pots  a 
hundred  times,  they  boiled  their  rice  in  it.  One 
of  them  alone  refused  to  partake  of  the  repast, 
and  on  reaching  home  he  accused  the  other  ten 
before  the  chief  Brahmin  of  the  town.  The 
rumour  quickly  spread ; the  delinquents  were 
summoned  and  compelled  to  appear..  Having 
learned  the  difiiculty  in  which  they  were  likely 
10  be  involved,  they  were  prepared  fur  the 


CASTE  BROKEN. 


299 


charge;  and,  according  to  previous  agreement, 
each  protested  that  the  accuser  only  was  guilty 
of  the  crime  which  he  laid  at  their  door.  Which 
side  was  to  be  believed  ? Was  the  testimony 
of  one  man  to  be  taken  against  that  of  ten? 
The  result  was,  that  the  ten  Brahmins  were  de- 
clared innocent,  and  the  accuser,  being  found 
guilty,  was  expelled  with  ignominy  from  the 
caste.  Though  his  innocence  could  scarcely  be 
doubted,  the  judges  were  offended  by  his  dis- 
closure, and  could  more  conveniently  sacrifice 
him  than  the  ten  truly  guilty  and  foresworn 
men. 

At  the  present  day  the  rules  of  caste  as  laid 
down  in  the  sacred  books  cannot  be  enforced. 
Having  lived  for  centuries  under  a foreign  yoke, 
formerly  that  of  the  Mohammedans,  now  that 
of  the  English,  they  find  it  impossible  to  follow 
the  laws  of  the  Shasters.  Sometimes  from 
necessity,  sometimes  from  the  love  of  ofiice  and 
of  gain,  they  must  or  will  transgress  the  rules  of 
caste.  While  offences  are  profitable,  and  offend- 
ers both  many  and  strong,  these  breaches  of 
the  law  will  be  winked  at.  In  trade,  public 
offices,  schools,  and  the  army,  you  will  find  men 
of  all  castes  daily  violating  the  rules  of  the 
Shasters. 


300 


CASTE. 


But  when  a Hindu  becomes  a Christian,  and, 
as  a mark  of  Christian  fellowship  and  brother- 
hood, eats  or  drinks  with  his  spiritual  guide, 
caste  becomes  an  instrument  to  snatch  from 
him  his  wife  and  children,  to  cut  him  oiT  from 
every  tender  tie,  and  to  make  him  (as  far  as 
civil  law  permits)  an  outcast  and  a home- 
less wanderer  in  the  land  of  his  fathers.  It  is 
a cause  of  devout  thankfulness  that  even  this 
strong  chain  wdth  which  Satan  has  bound  the 
idolaters  of  Hindustan  has  been  broken  by  the 
power  of  the  Spirit  of  God,  and  that  converted 
Hindus  have  had  grace  to  brave  the  scorn  and 
persecuting  rage  of  their  countrymen — that 
they  forsaken  all  to  follow  Christ.  In  the 
American  mission  at  Madras,  all  the  members 
of  the  churches,  male  and  female,  assemble 
yearly  around  one  table,  and  partake,  together 
with  their  teachers,  of  a cheerful  repast.  This 
is  their  “love-feast.”  Soon  may  these  un- 
christian barriers  between  man  and  man  be 
broken  down,  and  love  unite  in  the  bonds  of 
Christian  affection  the  .millions  of  redeemed 
Hindustan ! 


1 


Vaishnava  Brahmin. 


p.  301. 


BRAHMINS. 


301 


f|e  §ra^mins,  . 

Before  leaving  the  subject  of  caste,  an 
answer  should  be  given  to  the  question,  “What 
is  a Brahmin?”  Should  you  meet  a member 
of  this  powerful  caste,  fresh  from  his  morning 
washings  and  prayers,  with  a snow-white  cloth 
wound  around  his  middle,  his  body  and  shoulders 
bare,  his  head  shaven  and  uncovered,  and  his 
brass  vessel  of  water  in  his  hand,  walking  with 
a stately  consciousness  of  superiority  to  all 
created  things ; * and  should  you  address  this 
question  to  him,  he  might  reply — 

“ I am  a Brahmin,  of  the  race  that  sprung 
from  the  mouth  of  Brahma,  the  almighty  creator. 
By  birth  I am  pure,  holy,  and  noble,  a priest 
and  guide  of  men,  superior  to  all  lords  and 
kings.  Twice  born,  and  invested  with  the  sacred 
thread,  I am  the  repositary  of  the  Vedas,  (those 


* The  illustration  represents  a Vaishnava  Brahmin,  or 
one  who  belongs  to  the  sect  especially  worshipping  the  god 
Vishnu.  This  is  known  by  the  marks  emblematic  of  this 
deity  painted  on  his  forehead,  arras,  and  body.  The  sacred 
thread,  the  poita,  is  over  his  shoulder,  and  in  his  hand  he 
carries  his  brass  water-vessel. 

26  • 


302 


BRAHMINS. 


divine  books  which,  if  a Sudra.  heard  read,  his 
head  would  cleave  asunder.)  I am  the  medium 
of  blessings  from  heaven  to  men.  Without  me, 
the  world  would  be  a desert ; for  by  me  the 
infant  is  purified,  the  man  married,  and  the 
dead  buried.  By  my  prayers,  misfortunes  are 
averted,  the  sick  healed,  curses  removed.  If 
the  Sudra  lie  for  me,  it  is  no  sin;  if  he  drink 
the  water  in  wdiich  my  toe  has  been  dipped,  he 
will  be  purified.  Though  a beggar,  I occupy  a 
height  to  which  kings  may  not  aspire ; nay, 
even  the  gods  are  subject  to  the  prayers  I 
utter  !” 

If  you  ask  the  Christian  missionary,  “What 
is  a Brahmin  ?”  he  might  answer,  “ He  is  what 
you  would  expect  a man  to  be  who  held  such 
opinions  as  to  his  nature,  rights,  and  offices.” 
The  proud  belief  of  his  own  purity,  wisdom,  and 
exaltation,  the  supreme  contempt  of  all  other 
men  that  dwells  in  the  breast  and  appears  in 
the  speech  and  mien  of  the  Brahmin,  cannot,  I 
think,  be  paralleled  in  the  world.  From  his 
birth  he  is  followed  by  a succession  of  ceremo- 
nies, each  one  tending  to  enhance  his  self-suffi- 
ciency. When  twelve  days  old,  a feast  is  held 
with  many  rites  for  the  purpose  of  giving  the 
young  Brahmin  a name.  When  six  months  old, 


THEIR  HABITS. 


303 


there  is  a second  feast  to  attend  to  the  important 
step  of  giving  him  his  first  solid  food.  Two 
years  later,  the  child  has  his  head  shaved,  his 
nails  pared,  and  his  ears  bored,  with  many 
ceremonies,  to  the  sound  of  music.  Again,  at 
about  nine  years  of  age,  comes  the  more  im- 
portant and  complicated  ceremony  of  investing 
him  with  the  sacred  cord  of  one  hundred  and 
eight  threads,  made  of  cotton  gathered  and 
spun  by  Brahmins.  This  cord  he  ever  after 
wears  over  his  left  shoulder  and  across  the 
breast  to  the  right  hip.  At  this  time  he  is  first 
taught  the  unspeakably  sacred  prayer  called 
the  gayatri^  which  no  other  ear  must  ever  hear, 
and  now  he  becomes  a “ twice-born”  Brahmin. 
Having  been  espoused  at  about  sixteen  to  a 
girl  four  or  five  years  old,  and  married  to  her 
when  she  has  attained  womanhood,  he  becomes 
qualified  for  the  duties,  honours,  and  privileges 
of  the  priesthood. 

The  Ei  ahmin  must  eat  no  meat,  nor  any 
thing  that  has  had  life ; he  must  drink  no  spi- 
rituous liquors.  He  must  use  no  vessel  for 
cooking  or  eating  that  has  been  used  by  any 
one  of  a lower  caste ; if  a Sudra  but  look  upon 
the  pot  in  which  his  rice  is  boiling,  it  must  be 
broken.  He  cannot  receive  water  or  cooked 


304 


BRAHMINS. 


food  from  any  but  Brahmins ; nor  can  he  have 
a Sudra  as  a servant  in  his  house.  A man  of 
any  other  caste,  even  though  a king,  is  too  im- 
pure to  hand  food  to  a Brahmin  beggar. 

His  holiness  is  so  intense  as  to  give  him  mucli 
trouble,  for  commonly  he  must  be  his  own  ser- 
vant ; but  it  brings  with  it  many  privileges. 
When  he  receives  charity  at  the  hands  of  others, 
he  confers  a favour ; and  if  he  feasts  at  their 
expense,  deserves  their  gratitude,  for  they  have 
received  an  honour  and  done  a work  of  great 
merit.  The  revenues  of  great  tracts  of  land 
are  devoted  to  their  maintenance,  and  most 
government  offices  are  held  by  them.  On  every 
occasion  of  importance,  as  marriages,  births, 
&c.,  the  Brahmin  must  be  called  and  receive 
a fee. 

With  all  their  pretended  holiness,  it  is  noto-’ 
rious  that  Brahmins  are  far  more  careful  to 
avoid  defilement  in  public  than  in  private,  and 
that  when  out  of  sight  they  violate  the  rules 
of  caste  to  gratify  their  appetites.  As  liars, 
they  are  unrivalled  in  a land  of  liars.  Though 
professedly  abstinent,  when  invited  to  a feast, 
they  will  eat  nothing  the  day  before,  so  as  to 
be  in  readiness  for  the  good  cheer  they  expect ; 
and  then  will  gorge  themselves,  so  as  sometimes 


TAKIJJG  DINNER. 


305 


to  be  unable  tc  walk  home.  In  intellect,  how- 
ever, they  are  undoubtedly  superior  to  the  other 
castes. 

The  accompanying  illustration  * gives  a view 
of  a wayfaring  Brahmin  taking  his  food.  He 
is  represented  uncovered  from  the  Avaist  up,  as 
a true  Brahmin  ever  should  be,  and  with  his 
thread  about  his  shoulder.  His  head  is  shaved 
except  a lock  on  the  croAvn,  which  is  formed 
into  a coodamy  or  queue.  On  the  glossy  green 
plantain-leaf  which  is  spread  on  the  ground 
before  him,  serving  for  table-cloth  and  plate,  is 
piled  a little  mountain  of  rice.  This  he  has 
flattened  at  the  summit  with  the  knuckles  of 
his  right  hand,  (his  Avife  is  doing  the  same  by 
hers,)  and  his  daughter-in-law,  the  usual  maid- 
of-all-work,  is  ladling  into  the  cavity  the  curry 
(vegetable  curry,  of  course)  Avith  wdiich  his  din- 
ner is  to  be  seasoned.  On  the  leaf  are  pickles 
or  other  relishes.  When  he  is  well  helped,  the 
Brahminee  Avill  receive  her  alloAvance,  and  the 
poor  daughter-in-laAV  will  take  what  is  left. 
The  cooking  process  is  seen  at  the  right.  Three 
stones  form  the  flreplace ; on  these  stands  the 
earthen  rice-pot,  under  which  the  little  sticks 


* From  a painting  by  a Hindu. 
26* 


306 


BRAHMINS. 


are  thrust  and  pushed  in  as  they  burn  away. 
On  it  stands  the  curry-pot,  serving  as  a cover, 
and  retaining  its  own  heat.  The  water-chatty 
and  another  vessel  stand  on  the  ground ; near 
by  lies  an  unfolded  plantain-leaf  as . it  is  cut 
from  the  plant,  which,  when  unrolled  for  these 
domestic  purposes,  possesses  a polish,  delicacy, 
and  beauty  most  exquisite. 

There  can  be  little  doubt  that  the  Brahmins 
are  of  a different  race  from  the  mass  of  the 
people  of  India.  Ages  since,  entering  Hindustan 
from  the  north-west,  they  have,  by  the  force 
of  a superior  mental  structure  and  a higher 
civilization,  imposed  upon  its  docile  nations 
their  religion,  laws,  and  customs.  This  influ- 
ence, as  well  as  the  introduction  of  Sanscrit 
into  their  languages,  has  been  most  complete  in 
Northern  India,  and  has  extended  over  the  fer- 
tile plains  of  Southern  India.  But  the  rude 
inhabitants  of  the  hilly  ranges,  the  aborigines 
of  the  country,  in  many  places  know  nothing 
of  the  gods  or  the  religion  of  the  Brahmins.  In 
feature,  the  Brahmins  are  more  handsome,  as 
w’ell  as  more  intelligent  in  expression,  and  in 
complexion  lighter,  than  the  Tamil  and  other 
races  of  Southern  India.  In  mental  power,  also, 
they  are  their  superiors,  while,  from  their  sta- 


LO'SING  POWER. 


307 


tioD,  they  derive  elegance  and  self-possession 
in  manners. 

But  the  golden  age  of  the  Brahmins  is  passed. 
As  they  now  sorrowfully  say,  “All  men  are 
free.”  Under  British  rule,  and  through  the 
influence  of  Christian  missions,  caste  has  ceased 
fully  to  define  the  position  of  men  in  society. 
If  the  Sudra  has  merit  and  education,  he  will 
be  advanced.  Even  Pariahs  now  acquire  edu- 
cation and  wealth.  Though  caste  is  still  an 
iron  band  upon  the  people,  the  Brahmins,  as  a 
priesthood,  are  losing  power.  The  supersti- 
tious reverence  and  fear  of  the  lower  castes  for 
their  spiritual  lords  is  diminishing.  Nothing 
pleases  them  more  than  to  see  the  Brahmins 
worsted  in  a debate  by  those  who  do  not  dread 
their  tyranny  or  their  curse. 

The  power  of  the  gospel  to  change  the  heart 
has  been  signally  manifested  in  the  conversion 
9f  men  from  this  proud  and  depraved  race,  who 
have  become  able  preachers  of  the  truth  and 
exemplars  of  the  spirit  of  Christianity.  When 
truly  converted,  their  rank,  mental  culture,  and* 
intelligence  make  them  valuable  as  evangelists 
to  their  idolatrous  countrymen.  But  now,  as 
in  days  of  old,  “not  many  wise  men  after  the 
flesh,  not  many  mighty,  not  many  noble  are 


308 


PALM-TREES. 


called : but  God  hath  chosen  the  foolish  things 
of  the  world  to  confound  the  wise,  and  God 
hath  chosen  the  weak  things  of  the  world  to 
confound  the  things  which  are  mighty ; and 
base  things  of  the  world,  and  things  which  are 
despised,  hath  God  chosen,  yea,  and  things 
which  are  not,  to  bring  to  nought  things  that 
are,  that  no  flesh  should  glory  in  his  presence.” 


®|c  f alm-trcfs  an!)  Qtit  Cultitators. 

The  vegetation  of  the  tropics  impresses  the  j 
stranger  from  a colder  dime  not  only  by  the  ] 
richness  and  luxuriance  of  its  growth,  and  the  ! 
intensity  of  its  greenness,  but  also  by  the  no- 
velty of  its  forms.  The  light,  graceful  foliage 
of  the  margosa,  the  massive  shade  of  the  tama- 
rind, the  outstretching  arms  of  the  banyan  with 
its  series  of  supporting  trunks,  and  the  struc- 
ture of  many  other  noble  trees,  are  new  and 
beautiful.  But  it  is  upon  the  palms — well  called 
the  princes  of  the  vegetable  world — that  he  looks 
with  most  delight.  Entirely  unlike  any  of  the 
forest  or  fruit-trees  with  which  he  has  been  at 
home  familiar,  they  awaken  trains  of  thought 


CHARACTERISTICS. 


309 


and  feeling  associated  with  the  earliest  dreams 
of  oriental  life  and  scenery.  Well  do  they 
deserve,  both  from  their  beauty  and  utility,  the 
position  they  hold  as  the  most  famous  of  the 
trees  of  the  field. 

Palm-trees,  though  of  many  varying  species, 
have  all  some  general  characteristics.  All 
palms  have  a trunk,  growing  often  to  a 
stately  height,  surmounted  by  a crown,  not  of 
branches,  but  of  leaves ; these  leaves  are  either 
fan-like,  or  divided  like  the  plume  of  the  ostrich 
into  leaflets  springing  from  a strong  leaf-stalk. 

But,  while  thus  possessing  common  traits, 
the  different  tribes  present  striking  diversities. 
Some,  like  the  rattan,  climb  to  the  summits  of 
trees  in  the  dense  forests,  and,  serpent-like, 
growing  from  tree-top  to  tree-top,  throw  up 
their  leafy  heads  above  their  topmost  branches. 
Others  are  but  a cluster  of  palm-leaves  spring- 
ing from  a concealed  trunk.  In  some,  the  shaft 
is  most  slender  near  the  summit ; in  others,  at 
a point  midway  from  the  root  to  the  leaves ; in 
others,  again,  its  diameter  will  not  vary  per- 
ceptibly from  the  root  to  the  leafy  top. 

A number  of  these  different  members  of  the 
palm-family  are  found  in  India,  but  among  them 
two  stand  pre-eminent  for  frequency  and  utility ; 


310 


COCOANUT-PALM. 


these  are  the  palmyra  and  the  cocoanut.  To 
take  these  away  would  greatly  diminish  both 
the  beauty  and  wealth  of  Southern  India ; for  i 
whole  castes  are  entirely  dependent  upon  them  i 
for  their  support.  The  cocoanut-palm  is  one  ^ 
of  the  most  beautiful  as  well  as  one  of  the  most 
useful  of  this  beautiful  and  useful  tribe  of 
plants.  Its  shaft-like  trunk  towers  forty,  sixty,  : 
or  eighty  feet  into  the  air ; sometimes  quite 
straight,  at  others  bending  and  curved ; and  is 
surmounted  by  a rich  crown  of  leaves,  which 
w’ave  in  the  air  with  all  the  grace  of  gigantic  | 
ostrich  plumes.  The  leaves  are  each  about 
fifteen  feet  in  length,  and  to  the  number  of  j 
twelve  or  fifteen  spring  from  the  summit  of  the 
trunk.  They  are  pinnate,  or  divided  into  leaf- 
lets, attached  to  a strong  midrib ; the  leaflets 
are  highly  polished  and  of  a deep-green  colour. 
The  entire  tree,  when  grouped  in  topes  or 
scattered  singly  amid  other  objects,  enriches 
every  landscape  in  which  it  forms  a part,  and 
never  ceases  to  charm  the  eye.  Those  who 
have  dwelt  amid  cocoanut  groves,  w’hen  far 
away  in  colder  climes  long  once  more  to  look 
upon  their  graceful  foliage,  glittering  in  the 
bright  sunlight  or  reflecting  the  rays  of  the 
moon  in  the  soft  night  air  of  India. 


COCOANUT-PALM. 


311 


As  new  leaves  spring  from  the  head  of  the 
ascending  trunk,  the  oldest  and  consequently 
lowest  are  fading  and  dropping  off.  Each,  as 
it  falls,  leaves  a ridge  upon  the  trunk,  which 
assists  the  climber  in  reaching  the  fruit.  The 
blossoms  of  the  cocoanut  spring  from  the  trunk 
and  open  amid  the  bases  of  the  lower  leaves ; 
as  the  tree  sends  forth  a succession  of  blossoms 
every  few  weeks,  the  fruit  is  found  upon  it  in 
every  stage  of  maturity  at  the  same  time,  from 
the  blossom  and  the  cluster  of  pretty  little 
green  nuts  not  larger  than  plums,  to  the  full- 
grown  fruit  as  large  as  a man’s  head,  hanging 
from  a tough  stalk  and  ready  to  be  plucked. 
Looking  at  the  sandy  and  arid  soil  from  which 
this  noble  pile  of  vegetable  life  springs,  we 
wonder  at  its  growth,  but  it  is  in  such  soil  that 
I it  is  most  at  home. 

“The  righteous,”  says  the  Psalmist,  “shall 
, flourish  as  the  palm-tree;”  his  head  shall  be 
, green,  his  trunk  full  of  sap,  his  blossoms  setting, 
j and  his  fruit  ripening,  when  all  around  is 
parched,  arid,  and  waste.  And  why  ? Because, 

I as  the  palm-tree  sends  down  its  roots  twenty  or 
even  thirty  feet  beneath  the  sandy  surface, 
drawing  nourishment  from  the  unseen  waters 
> flowing  there ; so  the  true  spiritual  Christian, 


312 


COCOANUT-PALM. 


while  worldliness  and  deadness  reign  around,  is 
drawing  from  unseen  fountains  that  water  of 
salvation  which  is  within  him,  as  a well  of  living 
water  ever  gushing  forth  unto  everlasting  life. 

The  cocoanut-tree  is  certainly  one  of  the  most 
remarkable  of  the  many  wonderful  gifts  of  God 
to  man.  Of  the  variety  of  uses  to  which  it  may 
be  applied  there  is  almost  no  end ; nor  is  there 
any  portion  of  it  which  has  not  its  peculiar  use. 
The  trunk,  the  leaves,  the  fruit,  all  contribute 
to  the  comfort  and  support  of  the  Hindu.  From 
its  trunk  he  builds  his  hut,  makes  gutters  for 
water,  and  cuts  posts  and  canoes.  From  its 
leaves  he  makes  mats  for  his  floor,  thatch  for 
his  roof,  and  screens  for  the  front  of  his  house ; 
closely-platted,  it  gives  him  fish-bags,  baskets, 
and  even  buckets  for  water.  The  stiff,  strong 
stalk  of  the  leaf  answers  for  an  oar  for  the 
fishermen,  for  the  construction  of  fences,  and 
for  fuel ; while  the  husk  which  surrounds  the 
nut,  when  soaked  and  beaten  into  separate 
fibres,  furnishes  thread  and  twine  from  which 
to  make  his  nets  and  ropes,  as  well  as  a swing- 
ing hammock  for  his  babe,  and  a mattrass  for 
himself.  The  fruity  when  young  and  green, 
furnishes  a refreshing  drink  from  the  w'ater 
within  it,  and  the  kernel  is  then  so  soft  that  it 


ITS  USES. 


313 


may  be  eaten  with  a spoon ; when  ripe,  it  be- 
comes d most  valuable  article  of  traffic,  as  it 
contains  a large  amount  of  oil  which  is  ex- 
pressed in  mills  and  sold  for  use  in  cookery, 
for  lamp-oil,  for  anointing  the  head  and  bod}^, 
and  for  many  other  purposes.  The  kernel  is 
also  used  in  the  formation  of  sweetmeats  and 
of  the  universally-eaten  curry.  The  hard  shell 
of  the  nut,  when  cut  and  polished,  answers  for 
ladle,  cup,  or  spoon ; and,  when  not  thus  used, 
for  fuel,  as  it  contains  a good  proportion  of  oil. 
The  sap  gives  toddy  and  arrack,  (intoxicating 
drinks,)  or,  if  boiled  down  before  fermenting, 
sugar. 

Many  as  are  the  uses  of  this  invaluable  tree 
already  enumerated,  they  are  not  all.  Indeed, 
to  take  away  from  Southern  India  and  Ceylon 
its  cocoanut-trees,  would  inflict  upon  multitudes 
a most  severe  calamity ; hence,  their  owners 
guard  them  most  carefully,  and  on  no  account 
destroy  them  until  they  grow  old  and  of  little 
value  except  for  timber.  They  are  rented  out 
at  so  much  a tree,  and  sometimes  a single  tree 
will  be  the  property  of  two  or  more  persons. ' 
Commonly,  the  cocoanut-palm  is  planted  in 
topes  or  groves,  covering  a large  surface  of 

ground,  and  arranged  in  parallel  lines,  so  as  to 
27 


314 


COCOANUT-PALM. 


form  lanes  comnletely  shaded  by  their  uniting 
leaves. 

The  fruit  is  sent  to  the  large  towns  for  sale; 
but.  in  many  parts  of  India  these  cocoanut 
topes  are  devoted  to  the  production  of  intoxi- 
cating drinks ; and  the  gift  of  God,  for  the  com- 
fort and  enrichment  of  man,  is  made  the  means 
of  his  degradation  and  ruin.  The  license  sys- 
tem of  the  English  rulers  of  India  fosters  the 
traffic ; and,  while  it  brings  a present  revenue 
to  government,  is  impoverishing  the  people 
from  whom  revenue  is  to  be  obtained.  The 
privilege  of  selling  the  toddy  and  arrack  in 
each  district  is  sold  to  the  highest  bidder,  who 
must  then  sell  enough  of  these  liquors  to  make 
it  profitable  to  himself.  By  this  system,  the 
consumption  of  intoxicating  drinks  has  been 
raised  in  many  places  from  almost  nothing  to 
tens  of  thousands  of  gallons  yearly ; and,  where 
a few  years  since  the  contract  would  not  bring 
a hundred  rupees,  it  now  sells  for  thousands. 
The  unavoidable  consequence  of  this  system  is 
the  increase  of  intemperance,  crime,  and 
poverty.  Government,  following  the  example 
of  the  woman  in  the  old  fable,  is  killing  the 
goose  to  get  the  golden  egg. 

Toddy  is  the  sap  of  the  palm-tree  ; in  Ceylon 


TODDY  AND  ARRACK. 


315 


of  the  cocoanut-palm,  and  on  the  continent 
principally  of  the  palmyra.  It  is  obtained  by 
cutting  off  the  end  of  the  spathe,  or  stalk  of 
flowering  blossoms,  and  suspending  from  it  an 
earthen  pot  to  collect  the  liquid  which  distils, 
drop  by  drop,  from  the  cut  surface.  When 
first  obtained,  it  is  sweet,  and,  if  boiled  down, 
yields  a large  quantity  of  sugar ; if  permitted 
to  stand,  it  soon  ferments  and  becomes  intoxi- 
cating. From  gardens  near  the  towns  and 
cities  it  is  brought  in  this  state  to  be  sold  in 
the  liquor  shops ; but  in  places  more  remote 
from  markets  it  is  distilled,  and  yields  a much 
stronger  and  more  alcoholic  liquor  called 
arrack.  This  is  a means  of  ruin  not  only  to 
the  natives,  but  also  to  European  soldiers  in 
India;  thus  there  is  inflicted  upon  the  go- 
vernment a loss  for  which  the  revenue  received 
by  this  trafidc  is  very  far  from  compensating. 
It  is  to  be  hoped  that  this  will  be  seen,  and  a 
stop  put  to  this  great  and  sore  evil,  which 
threatens  fearful  mischief  to  a hitherto  tem- 
perate people.  According  to  Hindu  rules,  no 
man  ofgood  caste  may  touch  intoxicating  liquors ; 
but  the  habit  of  drinking  both  home-made  and 
imported  spirits  is  rapidly  increasing  among 
natives  even  of  high  castes. 


31G 


PALMYRA-PALM. 


The  palmyra-palm  grows  along  the  whole 
Indian  coast,  but  abounds  i^iost  in  the  south- 
eastern part  of  the  peninsula.  From  Madura 
to  Cape  Comorin  on  the  south,  and  from  the 
seaboard  many  miles  inland,  the  sandy  soil 
produces  little  beyond  groves  of  this  tree ; a 
caste  called  Shanars^  numbering  some  hun- 
dreds of  thousands,  subsist  almost  entirely  upon 
its  products.  An  interest  attaches  to  them  and 
their  mode  of  life  from  the  fact  that  by  far  the 
most  successful  efforts  of  missionaries  in  South- 
ern India  have  been  those  made  for  their 
benefit. 

The  palmyra  lacks  the  grace  of  the  cocoanut ; 
its  branchless  trunk  rises  stiffly  to  a height  of 
thirty  or  forty  feet,  and  terminates  in  a cluster 
of  fan-shaped  leaves,  each  four  feet  in  diameter, 
and  spreading  from  a stout  leaf-stalk  into  a 
circular  leaf,  ending  in  pointed  rays  like  the 
fingers  of  the  hand.  From  these  leaves  palm- 
leaf  fans  are  made  by  trimming  and  binding 
the  edges  of  the  leaf,  the  stalk  serving  as  a 
handle.  These  fans  are  sometimes  of  a very 
large  size,  and  are  waved  by  an  attendant  who 
stands  at  a little  distance  from  his  master, 
grasping  the  handle  with  both  hands.  In  jour- 
neying through  Southern  India,  you  will  fre- 


Young  Palmyra.  p.  316. 


'V  ts*. 


A 


■j 


'•t 


' ■ f-'* 


CLIMBERS. 


317 


quently  notice  a banyan-tree,  from  the  centre 
of  whose  trunk  the  foliage  of  the  palmyra  rises 
in  a leafy  crown.  This  rather  singular  pheno- 
menon is  caused  by  seeds  of  the  banyan 
dropped  by  birds  or  otherwise  upon  the  moist 
summit  of  the  palmyra,  there  germinating  and 
sending  down  their  roots  ; these  roots,  reaching 
the  ground,  fix  themselves  in  the  earth  and 
grow  until  they  almost  or  altogether  envelop 
the  trunk  of  the  palmyra,  leaving  only  its  head 
exposed  above  the  banyan. 

The  chief  value  of  the  tree  is  its  sap,  which, 
like  that  of  the  cocoanut-tree,  is  obtained  by 
cutting  the  sheaths  which  contain  the  flower- 
buds.  To  do  this  would  be  no  easy  task  to  one 
who,  for  the  first  time,  was  led  to  the  foot  of  a 
naked  trunk  rising  forty  or  more  feet  from  the 
ground  without  a single  branch,  and  too  large 
to  be  encircled  by  the  arms ; but  to  the  Shanar, 
accustomed  to  climb  them  from  his  boyhood,  it 
is  a trifle.  Indeed,  this  is  the  employment  of 
his  life.  At  four  o’clock  in  the  morning  he  sets 
out  for  his  day’s  work  with  a girdle  attached  to 
his  waist,  from  w’hich  is  suspended  one  or  more 
earthen  pots  for  the  sap,  and  a sheath  contain- 
ing a large  knife.  A piece  of  cloth  around  his 
middle  is  his  whole  clothing.  Tying  a small 


318 


PALMYRA-PALM. 


piece  of  rope  around  his  ancles  to  keep  his  feet 
from  slipping  apart,  and  passing  a band  around 
his  own  body  and  the  trunk  of  the  tree,  he 
places  his  feet  against  the  trunk,  and  leaning 
back  upon  the  band,  commences  his  ascent. 
He  reaches  the  top  with  an  ease  and  rapidity 
given  by  long  practice,  and  resting  himself 
upon  the  band  around  his  waist,  with  his  feet 
braced  against  the  tree,  has  his  hands  free  to 
cut  the  flower-bud,  and  hang  from  it  his  earthen 
pot ; or,  when  this  has  previously  been  done,  to 
empty  the  sap  which  has  accumulated  into  the 
vessel  which  he  carries  at  his  girdle.  The 
climber  ascends  tree  after  tree,  and  empties  the 
fluid  into  larger  vessels  on  the  ground ; these 
his  wife  sets  over  a Are  which  she  kindles 
among  the  trees.  It  is  boiled  down  until  it  is 
thickened  into  a syrup,  which  is  poured  out  and 
cools  into  lumps  of  coarse  black  sugar,  called 
in  Tamil  karupu-katty  or  black-lump.  The 
life  of  both  husband  and  wife  is  very  laborious, 
and  the  danger  of  falling  adds  to  the  hardship 
of  the  Shanar’s  calling.  But,  though  from  time 
to  time  an  accident  occurs,  and  the  poor  toddy- 
drawer  is  found  lying  mangled  or  with  broken 
limbs  at  the  foot  of  his  trees,  practice  makes 
them  as  much  at  home  among  the  leaves  and 


Cocoanut  Trees  and  Toddy  Gatherers  of  Southern  India,  p.  318. 


SIIANARS. 


319 


flower-buds  of  the  tall  palm  as  others  are  upon 
the  solid  earth.  The  sugar,  fruit,  ^and  roots  of 
the  palmyra  form  a great  part  of  the  Shanar’s 
food,  and  the  sale  of  his  surplus  crop  enables 
him  to  procure  some  few  of  the  comforts  of  life ; 
but  as  a class  they  are  very  poor.  This  very 
poverty,  however,  has  probably  made  them  more 
willing  to  receive  the  riches  of  everlasting  life. 

The  religion  of  the  Shanars  is  devil-worship : 
not  in  the  sense  in  which  all  idolaters  are  said 
to  worship  devils  and  to  follow  the  doctrine  of 
devils;  but  the  objects  of  their  worship  are 
actually  evil  spirits — devils.  Their  sacrifices, 
prayers,  and  devotions  are  directed  to  the  at- 
tainment of  a deliverance  from  the  wrath  and 
persecutions  of  these  Peys  and  Pisasus,  or 
devils;  their  temples  are  called  Pey-covilSy  or 
devil-temples,  and  their  worship,  Pey-arathaneyy 
of  devil-worship.  These  devils  are  very  nume- 
rous, and  their  number  receives  constant  acces- 
sions from  the  ranks  of  the  spirits  of  dying 
men.  The  grave  of  an  English  officer  has  be- 
come a holy  place  with  some  of  these  deluded 
devil-worshippers,  and  the  offerings  made  to 
his  departed  spirit  show  their  idea  of  what  will 
most  appease  his  ghost — they  are  brandy  and 
segars ! 


320 


• DEVIL-WORSHIP. 


As  a specimen  of  their  views  as  to  the  cha- 
racter and  agency  of  demons,  we  would  men- 
tion the  story  told  of  a female  devil  called 
Mootoo-Ammen.  Having,  as  they  say,  been  cast 
out  of  her  place,  and  condemned  to  wander  for 
thousands  of  years  on  the  earth,  she  entreated 
that  some  favouj’  might  be  granted  to  her  which 
would  lighten  the  wretchedness  of  her  banish- 
ment. Her  superior  answered  that  the  only  boon 
he  had  to  bestow  was  the  power  of  injuring  men, 
of  destroying  children,  and  cursing  ‘the  earth 
with  barrenness.  This  gift  was  quite  satisfactory, 
and  she  went  forth  to  exercise  her  vocations, 
and  to  be  worshipped  and  propitiated  with 
sacrifices  by  the  people. 

The  effects  of  such  a belief  can  readily  be 
imagined.  Fear,  not  love,  is  the  moving  cause 
of  worship,  and  no  holy  influence  is  exerted 
upon  the  heart.  Sin  is  not  rebuked,  crime  is 
not  checked,  the  mind  is  not  elevated ; on  the 
contrary,  the  soul  is  belittled,  debased,  and  de- 
graded, even  by  the  act  of  worship. 

They  offer  sacrifices  of  fowls,  sheep,  and  goats 
to  the  demons  whose  favour  they  desire,  and 
whose  vengeance  they  fear;  and  to  English  and 
Pariah  devils  they  give  libations  of  spirituous 
liquors.  They  believe  firmly  in  possessions  by 


POSSESSIONS. 


321 


I. 

l: 

|! 

[: 


I 

i 


evil  spirits,  and  some  among  them  profess  to  be 
able  by  incantations  to  cast  out  devils  from  the 
possessed.  While  under  the  influence  of  the 
devil,  (as  they  affirm,)  the  possessed  person 
raves,  dances  in  a furious  manner,  _ foams  at 
the  mouth,  distorts  his  countenance,  and  falls 
into  convulsions.  What  they  say  at  such  times 
is  held  to  be  said  by  the  spirit,  and  is  received 
as  an  oracle  by  the  lookers-on.  The  English^ 
and  American  missionaries,  though  they  think 
that  the  devil  may  have  a special  power  over 
persons  who  thus  give  themselves  into  his  hand 
and  invoke  his  coming,  do  not  look  upon  such 
cases  as  actual  possessions,  in  the  scriptural 
sense.  Some  of  the  German  brethren,  how- 
ever, deem  them  actual  possessions. 

Although  the  Shanars  have  received  into 
their  belief  some  of  the  opinions  of  the  Brahmins, 
and  have  much  in  common  with  the  more  north- 
ern nations  of  India,  they  are  undoubtedly  of  a 
different  race  from  the  mass  of  the  Hindus. 
They  are  probably  the  first  inhabitants  of  this 
part  of  India ; and,  though  subject  to  the  au- 
thority of  the  more  modern  Hindus,  they  retain, 
to  a great  degree,  their  ancient  manners  and 
religion. 

A race  inhabiting  the  same  part  of  India, 


322 


TvOBBER-lASTE. 


and  known  as  Mar  aver  8^  are  also  distinct  from 
other  classes  of  Hindus.  They  are,  by  profes- 
sion,  thieves-  They  are  found  very  useful, 
however,  as  watchmen.  If  you  reside  in  Tin- 
nevelly,  you  can  insure  your  property  against 
theft  by  the  employment  of  one  of  them  in  this 
capacity.  Going  to  a head  man  among  them, 
you  engage  one  of  his  men  to  live  upon  your 
premises  as  a guard,  for  two  rupees  (one  dollar) 
a month.  The  head  man  now  becomes  respon- 
sible for  your  property,  and  if  any  thing  is 
stolen,  he  is  bound  to  make  it  good.  Being 
thus  under  his  guardianship,  none  of  his  men 
molest  you ; and  should  others  of  a different 
clan  steal  from  you,  he  w'ould  probably  make 
reprisals,  and  obtain  satisfaction  by  sending  his 
followers  to  commit  a theft  on  some  premises 
under  their  care. 

The  venorable  Schwartz,  amid  his  labours  at 
Tanjore  and  Trichinopoly,  turned  southward  to 
preach  the  gospel  in  Tinnevelly.  His  labours  I 
were  attended  with  success ; but  they  w^ere  not 
followed  up,  and  for  want  of  nurture  the  seed  i 
sown,  though  it  sprang  up  most  promisingly,  ^ 
yielded  but  little  fruit.  In  the  year  1820,  Mr. 
Rhenius,  a Prussian  in  the  employ  of  the  Eng-  i 
lish  Church  Missionary  Society,  one  of  the 


SUCCESSFUL  LABOURS. 


323 


most  able,  devoted,  and  successful  missionaries 
of  modern  times,  removed  from  Madras  to 
Tinnevellj,  and  commenced  vigorous  efforts  for 
the  spread  of  the  truth  among  its  eight  hun- 
dred thousand  inhabitants.  His  labours  were 
remarkably  blessed.  Village  after  village  r(j- 
nounced  heathenism  to  put  itself  under  the 
superintendence  and  instruction  of  the  mission. 
In  1852,  there  were,  under  the  care  of  two  mis- 
sionary societies,  in  this  district  alone,  more 
than  thirty-five  thousand  native  Christians. 
Although  this  work  has  embraced  all  castes,  it 
has  been  most  widely  extended  among  the 
Shanars.  Many  a j^ey-covil  (devil-temple)  has 
been  torn  down  to  make  way  for  the  school- 
house  ; and  walls  and  images  have  been  used 
in  the  construction  of  Christian  churches.  A 
single  missionary  will  have  under  his  care  two, 
three,  four,  or  even  five  thousand  persons,  who, 
though  not  all  converted,  nor  all  admitted  to 
the  Lord’s  supper,  have  cast  away  their  idols, 
received  the  Bible  as  their  guide,  and  become, 
in  name  and  outward  life,  Christians.  As  these 
communities  are  scattered  in  fifty  or  sixty  vil 
lages,  one  missionary  cannot  suffice  for  the  in- 
struction of  all.  Catechists,  or  native  preachers 
anl  teachers,  are  therefore  appointed,  one  or 


324 


TINNEVELLY. 


two  to  each  village.  These  catechists  assemble 
at  the  mission-station  once  a month  to  report 
each  as  to  the  portion  of  the  field  under  their 
charge,  and  to  receive  instructions  for  the 
coming  month.  Several  days  are  spent  in  re- 
ligious exercises,  and  the  catechists  then  return 
to  their  charges.  At  other  times  the  missionary 
is  engaged  in  preaching  and  labouring  at  the 
central  station,  which  is  intended  to  be  a model 
for  the  out-stations,  in  preaching  to  the  heathen, 
and  in  visiting  the  various  villages  under  his 
care.  Schools  for  the  education  of  .children, 
both  boys  and  girls,  and  higher  seminaries  for 
the  training  of  native  preachers  and  teachers, 
afford  full  employment  for  all  the  men  upon  the 
ground.  The  success  which  has  attended  their 
labours  has  compelled  them  to  become,  to  a ! 
great  degree,  bishops  or  overseers  of  their  flocks,  I 
and  leaves  them  but  little  ability  to  preach  ex-  | 
tensively  among  the  heathen  beyond  their 
parishes,  without  neglecting  their  charges. 
Devoted  men  are  now  being  sent  forth,  whose 
duty  it  will  be  to  go  beyond  the  labours  of 
these  brethren,  and  to  itinerate  among  the  vil- 
lages and  towns.  It  should  be  remarked,  how- 
ever, that  the  heathen  villages  and  Christian 
villages  are  so  intermingled,  and  single  villages 


SPREAD  OF  THE  TRUTH. 


325 


BO  divided,  that  both  the  stationary  missionaries 
and  the  native  preachers  have  many  opportu- 
nities which  they  improve  for  making  known  to< 
them  the  way  of  salvation.  And,  moreover,, 
without  any  direct  effort  on  their  part,  native 
Christians,  and  even  little  children  from  the- 
schools,  scatter  the  seed  in  neighbouring  com- 
munities, and  thus  lead  others  to  unite  with  the- 
Christian  body.  A similar  and  deeply  interest- 
ing work  is  going  forward  in  the  adjoining  dis- 
tricts of  Travancore  and  Madura,  under  the. 
labours  of  English  and  American  mission- 
aries. 

It  will  be  seen  at  a glance,  that  as  those  who 
apply  for  instruction  in  Christianity  are  usually 
heathen  men,  their  motives  must  be  often  of  a. 
mixed  character.  They  hear  the  truth,  and, 
feel  its  great  superiority  to  their  own  debasing; 
idolatry ; or  they  perceive  that  Christian  com- 
munities near  them  are  increasing  in  worldly 
comforts  and  education ; or  they  conclude 
that  the  new  religion  is  to  prevail;  and  thus,, 
from  a variety  of  reasons,  are  led  to  apply  for 
a teacher,  and  to  engage  to  renounce  idolatry 
and  heathenism.  A movement  commencing 
with  a few  individuals  will  sometimes  in  the 
end  embrace  a large  number,  who  unite  with 

2S 


326 


TINNEVELLY. 


their  friends  in  choosing  the  new  religion, 
rather  than  have  two  parties  in  the  village 
'Community. 

In  a village  inhabited  by  Shanars,  hut  belong- 
ing to  a Brahmin,  part  of  the  people  had  re- 
solved to  become  Christians.  AVhen  this  came 
to  the  ears  of  the  proprietor,  he  went  to  the 
place,  and,  convening  a town-meeting,  addressed 
them  to  this  effect : “ I hear  that  some  of  you 
have  determined  to  learn  the  new  Veda,  (Scrip- 
tures ;)  now,  I do  not  wish  to  have  any  divisions 
or  quarrels  in  my  village,  nor  shall  .there  be 
two  parties  here.  Therefore,  all  of  you  either 
remain  in  a body  in  your  old  religion,  or  else 
all  join  the  new.  If  you  like  to  embrace  Chris- 
tianity, do  so  ; I shall  not  oppose  you  ; and,  if 
you  like,  you  may  turn  your  temple  into  a 
prayer-house.  Only  all  be  of  the  same  mind; 
and  if  you  do  not  act  justly  towards  me,  I shall 
look  to  the  missionaries  to  see  me  righted.” 
The  Brahmin  cared  little  what  religion  they 
embraced,  if  he  only  got  his  dues,  and  weh 
knew  that  as  Christians  they  would  be  quite 
as  good  tenants  as  if  heathen.  The  result  was, 
that  all  of  the  two  hundred  inhabitants  of  the 
village  placed  themselves  under  Christian  in- 
struction, destroyed  their  idols,  (valued  at  two 


NEW  INTERPRETATION. 


327 


hundred  rupees,)  and  devoted  their  pey-covil 
(devil-temple)  to  the  worship  of  the  true  God. 

In  another  village,  inhabited  by  persons  of 
the  robber-caste,  the  inhabitants  asked  for  a 
Christian  teacher.  The  missionary  visited  them, 
and  addressed  them  from  the  text,  ‘‘Contend 
earnestly  for  the  faith.”  After  he  was  gone, 
they  sat  down  to  talk  over  this  matter.  As 
their  minds  were  still  befogged  with  the  mists 
of  heathenism,  they  had  some  discussion  as  to 
what  the  padre  meant.  The  subject,  however, 
was  made  clear  by  one  of  their  number:  “We 
must  fight  for  the  new  doctrine,”  said  the  wise 
Hindu ; “ that  is,  we  must  compel  men  to  accept 
it.  There  is  a village  over  there — they  are  all 
heathen ; we  must  go  to  them,  and  see  to  it  that 
they  become  Christians.”  This  interpretation 
seemed  so  reasonable,  that  they  armed  them- 
selves with  sticks,  and  moved  in  a body  upon 
the  village.  Having  arrived,  they  made  known 
their  business.  The  villagers  refused  to  be  con- 
verted so  suddenly.  The  contenders  for  the 
faith,  however,  were  in  earnest ; they  sat  down 
before  the  town  and  blockaded  it,  allowing  no 
one  to  go  out  to  the  wells  for  water.  On  the 
third  day  the  villagers  submitted,  accepted  the 
terms  of  the  besiegers,  and  gave  in  their  adhe- 


828 


TINNEVELLY. 


si  on  to  the  new  religion.  Strange  to  say,  they 
have  embraced  Christianity  in  good  faith,  and 
are  to  this  day  steadfast  in  the  new  way,  and  a 
permanently  Christian  village. 

The  Christians  of  Tinnevelly  have  at  times 
been  persecuted  by  the  zemindars,  or  land- 
owners,  and  by  their  heathen  neighbours ; but 
their  general  prosperity  attracts  the  notice  of 
the  latter,  and  their  good  conduct  in  general 
satisfies  the  former.  They  have,  in  a most 
interesting  manner,  and  of  their  own  accord, 
established  among  themselves  a number  of  be- 
nevolent societies.  One,  called  the  “ Pilgrim 
Society,”  is  for  the  purpose  of  sending  men  to 
preach  among  the  heathen  villages.  Another, 
called  the  “Church-Building  Fund,”  was  com- 
menced at  the  suggestion  of  a catechist  who 
had  belonged  to  the  robber-caste,  on  the  plan 
of  each  member  of  the  society  giving  the  pro- 
ceeds of  his  best  day's  labour  in  the  year,  with 
as  much  more  as  he  pleases,  for  building  places 
of  worship.  The  first  church  built  by  this 
society  was  opened  for  public  worship  in  the 
year  1842,  and  is  a pleasing  evidence  of  the 
power  of  the  gospel  in  a district  lately  so  dark, 
so  poor,  and  so  debased.  They  have  also  tract 
and  book  societies,  widows’  funds,  and  a society 


MISSIONS  NO  FAILURE. 


329 


for  purchasing  land  upon  which  to  establish 
Christian  villages. 

It  is  an  interesting  fact,  and  one  which  justi- 
fies the  union  of  the  palm-tree  and  Christianity 
in  Southern  India  in  one  chapter,  that  Chris- 
tianity is  actually  following  the  line  of  the 
palmyra  groves  northward  from  Tinnevelly  into 
Madura.  Owing  to  the  peculiar  nature  of  caste 
influences,  the  conversion  of  the  Shanars  of  the 
sandy  plains  near  Cape  Comorin  has  an  effect 
upon  those  who  live  beyond  them  to  the  north ; 
and  Christianity  seems  to  be  spreading  a bright 
line  from  Tinnevelly  along  the  seaboard  to  the 
north. 

Did  the  limits  of  this  little  work  admit  of  it, 
our  readers  might  be  told  of  many  interesting 
circumstances  connected  with  individual  con- 
verts and  particular  movements.  But  the  few 
hints  given  suffice  to  show  the  nature  and  the 
greatness  of  the  work  w'hich  God  is  doing  by 
his  servants  among  the  groves  and  fields  of 
Tinnevelly.  To  those  who  ask  whether  the 
preaching  of  the  gospel  in  India  has  not  been  a 
failure;  and  to  those  inclined  to  answer  this 
question  on  the  testimony  of  sailors  who  spend 
a few  days  in  a tavern  at  Madras  or  Calcutta 

and  say  that  they  saw  no  Christians  in  India; 

28* 


RESULTS  IN  INDIA. 


S ^0 

or  of  travellers  who  pass  a day  in  a rest-house, 
and  describe  all  the  wonders  of  cities  which  it 
would  take  weeks  to  explore, — we  think  the  facts 
stated  should  give  a satisfactory  reply.  There 
are,  beyond  any  question,  in  India,  •thousands 
who  give  every  evidence  of  a change  of  heart: 
and  of  these  thousands  there  are  many  who 
make  sacrifices  for  the  name  of  Christ  of  which 
American  Christians  never  dream.  Nowhere 
can  we  find  more  striking  proofs  of  the  power 
of  the  gospel  to  overthrow  the  most  degrading 
superstition,  to  soften  the  most  obdurate  heart, 
to  render  benevolent  the  most  selfish  disposi- 
tion, and  to  save  the  most  polluted  soul.  And 
nowhere  can  we  find  greater  encouragement  to 
send  the  preacher  of  the  truth  to  every  land, 
and  to  look  upon  no  soil  as  too  barren,  no  rock 
too  hard,  to  yield  the  blossoms  of  righteousness, 
and  to  hold  no  nation  to  be  too  debased  to  be 
elevated,  refined,  and  sanctified  by  the  power 
of  the  Spirit  of  God. 


HINDU  PASTOR. 


331 


|inbu  lastar; 

As  a converted  Hindu  passed  a group  of 
European  officers,  they  called  him  to  them,  and 
in  a derisive  manner  asked,  “ How  is  Jesus 
Christ  to-day?”  Shocked  and  grieved  at  the 
profanity  of  professed  Christians  from  a Chris- 
tian land,  this  poor  son  of  heathen  parents  did 
not  keep  silence.  “Jesus  Christ,”  he  replied, 
“ is  the  same  yesterday,  to-day,  and  forever ; 
the  one  living  and  true  God  ; the  only  Saviour. 
He  has  a name  which  is  above  every  name,  at 
which  every  knee  should  bow,  of  things  in 
heaven,  of  things  on  earth,  or  of  things  under 
the  earth ; and  every  tongue  should  confess 
that  Jesus  Christ  is  Lord,  to  the  glory  of  God 
the  Father.  Such  was  his  love  for  sinners,  that 
he  laid  aside  his  glory,  partook  of  our  nature, 
sojourned  on  earth,  and  freely  gave  himself  a 
sacrifice  for  our  transgressions.  Shall  we  then 
treat  him  with  irreverence,  who  so  justly  de- 
serves our  love  and  gratitude  ? Ought  not  our 
hearts  rather  to  be  melted  within  us,  when  tve 
reflect  upon  the  manifestations  of  his  love  to- 
wards us  ?” 


332 


HINDU  PASTOR. 


At  this  earnest  appeal,  delivered  with  the 
meekness  of  love  and  the  boldness  of  conscious 
right,  the  countenances  of  the  group  changed 
from  laughter  to  earnest  seriousness.  When 
he  bade  them  beware  of  forgetting  that  they 
w'ere  sinners  before  God,  and  that,  notwithstand- 
ing their  high  station,  they  would  perish  unless 
they  forsook  their  evil  ways,  and  turned  to 
Christ,  they  listened  in  silence ; and,  as  he 
left  them,  respectfully  bade  him  good-evening. 
One,  at  least,  of  these  officers  is  believed  to  have 
been  converted  by  this  faithful  rebuke 'from  the 
lips  of  the  Hindu  pastor.  It  was  Shunkuru- 
lingam,  or,  as  he  was  called  after  his  baptism, 
Samuel  Flavel,  pastor  of  native  churches  suc- 
cessively at  Bangalore  and  Bellary,  who  thus 
nobly  confessed  Christ  before  scoffers  in  high 
places.  Often  had  he  thus  confessed  the  name 
of  his  Lord  before  his  heathen  countrymen ; and 
now  he  has  gone  to  receive  a crown  of  glory 
from  that  Master  whom  ho  nobly  served  on 
earth. 

His  history  is  worthy  of  note.  It  well  shows 
that  God  can  raise  up  able  ministers  of  his 
wmrd,  even  from  the  humblest  ranks  of  the 
Hindus ; and  can  send  them-  forth  as  evangel- 
ists to  preach  the  gospel  to  their  idolatrous 


EARLY  HISTORY. 


333 


countrymen.  As  an  actual,  and  hence  lively 
illustration  of  th^is  truth,  so  important  in  its 
hearing  on  the  question  of  the  conversion  of 
the  millions  of  India  to  Christianity,  a sketch 
of  the  history  of  this  worthy  man  will  not  be 
either  useless  or  out  of  place. 

Shunkuru-lingam  was  born  at  Quilon,  in  the 
year  1792.  His  parents  were  worshippers  of 
Siva,  and  named  their  son  in  honour  of  this 
god.  They  were  poor,  and  belonged  to  the 
caste  of  cultivators  of  the  soil.  While  at  Tan- 
jore,  a famous  city  of  Southern  India,  whither 
they  had  gone  to  escape  the  evils  of  famine,  he 
attended  a native  school ; and,  on  his  return  to 
Quilon,  he  continued  to  receive  instruction  in 
the  sacred  books  of  the  Hindus,  and  became  a 
devoted  heathen.  At  the  age  of  seventeen  he 
left  home  to  seek  employment,  and  entered  the 
service  of  a British  officer,  with  whom  he  visited 
many  parts  of  India,  and  also  the  Isle  of  France. 
Returning  to  India,  he  went  to  Ceylon,  where 
he  became  the  butler  of  a civilian  high  in 
rank.  It  was  at  this  time  that  God  first  re- 
vealed himself  to  Shunkuru.  Under  a tree  he 
found  a copy  of  the  Gospels  in  Tamil,  probably 
left  there  by  some  Christian  Hindu  in  the  army. 
He  read  it,  and  believed.  But  we  will  suffer 


3B4 


HINDU  PASTOR. 


him  to  tell  his  own  story.  Writing  at  a subse- 
quent date,  he  says — 

Hear  me  without  astonishment,  and  I will 
tell  you  my  history.  Formerly,  I and  my 
parents  were  heathen.  I left  my  parents  young, 
and  went  to  Ceylon.  The  Lord  called  me  when 
travelling  there  among  the  jungles  with  my 
master.  Under  the  bush,  through  the  great 
gift  of  wisdom,  even  the  Gospel,  the  Lord  called 
me.  On  the  road  from  Colombo  to  Kadera- 
kamam,  at  the  foot  of  a hill,  in  a wonderful 
way,  the  book  was  given  to  me.  I read  it,  be- 
lieved what  I read,  and  was  convinced  that  all 
my  religion  was  great  folly.  The  Lord  gave 
the  Spirit  to  teach  me  to  know  the  Saviour  be- 
fore I got  to  the  end  of  the  ninth  chapter  of 
Matthew.  I soon  learned  to  cry  to  God  in 
prayer ; but  all  my  thoughts  and  ways  of  serv- 
ing him  were  very  childish.  I greatly  wanted  1 
some  person  to  teach  me  to  understand  this  ' 
book ; but,  after  many  inquiries,  could  meet 
with  no  one  able  to  explain  it  to  me  in  my  own  i 
language. 

“ I became  very  anxious  to  see  the  ministers 
of  God's  word,  but  I knew  not  where  to  find  ; 
any  missionary  or  native  Christians.  After  a i 
time,  however,  I discovered  that  the  Gospels 


ANXIETY. 


335 


had  been  printed  at  Tranquebar.  This  rejoiced 
my  heart,  and  I resolved  to  go  thither,  believing 
that  I should  find  some  one  who  would  explain 
to  me  the  blessed  treasure  now  in  my  posses- 
sion. I had  great  difiiculties  to  surmount,  for 
I was  in  a comfortable  situation,  in  the  receipt 
of  good  pay,  and  carrying  on  a profitable  trade; 
all  of  which  I must  forego  if  I went  away. 
Week  after  week,  however,  my  anxiety  increased 
so  much,  that  I at  last  determined  to  give  up 
every  comfort  and  prospect,  and  go  to  Tran- 
quebar. My  master  urged  me  to  remain  with 
him,  assuring  me  that  missionaries  would  be 
passing  that  way,  and  that  he  would  request 
them  to  give  me  instruction.  This,  however, 
was  not  altogether  to  my  liking ; so  I followed 
out  my  purpose,  and  left  him. 

“After  leaving  my  master,  I came  to  Co- 
lombo, (a  seaport  of  Ceylon ;)  but  here  I met 
with  disappointment,  not  finding  a ship  sailing 
to  Tranquebar.  My  distress  of  mind  was  great ; 
but  after  a short  time  I met  with  a gentleman, 
with  whom  I was  previously  acquainted,  about 
to  proceed  to  Bangalore,  by  way  of  Tranquebar 
and  Madras.  I embarked  with  him,  but  the 
sea  getting  high,  and  the  wind  being  unfavour- 
able, we  were  obliged  to  land  at  Thooloo-koodee. 


336 


HINDU  PASTOR. 


I here  found  some  worldly  friends,  and  by 
dwelling  with  them  a few  weeks  I lost  my  de- 
sire for  teachers,  and  did  not  find  so  much 
pleasure  as  at  first  in  reading  the  word  of  God. 
Instead  of  keeping  the  book,  I now  began  to 
lend  it,  and  was  very  anxious  to  have  a name 
among  my  countrymen,  by  letting  them  know 
that  I had  a printed  book.  The  persons  to 
whom  I lent  it  often  came  to  me  for  explana- 
tion. This  I could  not  give,  and  as  I was 
ashamed  to  tell  them  so,  would  leave  them, 
saying,  ‘I  have  no  time  to  explain  to  you.’ 
Whenever  the  book  was  returned  to  me,  I en- 
deavoured again  to  read  it.  ‘But  why  read 
this,’  I would  say,  ‘when  I do  not  understand 
it  ?’  I was  much  troubled  when  I turned  to 
some  places  which  spoke  of  David,  of  Solomon, 
of  Isaiah,  and  others.  [He  only  had  the  Gos- 
pels.] Where,  I thought,  does  Isaiah  say  this  ? 
Who  are  these  ? Who  is  David  ? and  who  is 
Solomon  ? When  I read  a little  and  found  such 
names,  I would  shut  the  hook,  exclaiming,  ‘ It 
is  of  no  use  my  reading  this  book  !’  Still,  the 
merciful  God  did  not  leave  me.  I continued 
to  pray  every  day. 

“ My  friends  became  troublesome  in  asking 
me  questions  about  the  book  which  I could  not 


IN  DISTRESS. 


B3T 


answer ; and,  not  wishing  to  betray  my  igno- 
rance, I kept  the  word  of  God  from  them. 
They  -wondered  much,  and  wished  to  know  of 
what  religion  I was.  I told  them  ‘ I was  of  the 
religion  of  the  gospel.'  This  word  I learned 
out  of  the  Scriptures,  but  what  it  meant  I 
could  not  have  told  them.” 

A former  friend  of  Shunkuru,  when  on  his 
way  to  the  city  of  Seringapatam,  having  met 
Shunkuru,  now  at  Bangalore,  called  on  him 
Hearing  from  him  of  the  Gospels  in  his  posses- 
sion, the  friend  borrowed  them,  but  left  Ban- 
galore without  returning  them  to  the  owner. 
Great  was  his  distress.  “ I was  so  grieved  at 
the  loss  of  my  book,”  says  Shunkuru,  “that, 
with  tears  in  my  eyes,  I said  in  my  prayers  to 
God,  ‘ All  the  people  are  become  my  enemies ; 
and  thou,  0 Lord,  art  become  my  enemy  also; 
for  I have  lost  my  book.  What  shall  I do  ? 
This  is  my  fault ; I did  not  read  thy  book,  but 
neglected  it ; now  thou  hast  taken  it  away  and 
given  it  to  those  that  will  read  it.’  ” 

Having  been  deprived  of  this  highly-prized 
treasure,  he  could  not  rest.  Leaving  his  em- 
ployment, he  proceeded  to  Seringapatam,  eighty 
miles  distant,  in  search  of  it.  After  having 
spent  some  weeks  to  no  purpose,  he  went  one 

29 


888 


HINDU  PASTOR. 


evening  as  a spectator  to  a he'athen  feast.  As 
he  was  passing  a small  house,  he  saw'  an  old 
man  reading  in  one  corner,  by  the  light  of  a 
lamp.  He  paused  to  listen,  and  found,  to  his 
joy,  that  the  language  was  that  of  his  beloved 
book.  He  immediately  left  his  companions, 
and,  seating  himself  beside  the  old  man,  listened 
with  great  attention.  After  awhile  he  humbly 
begged  permission  to  look  at  the  book,  and 
having  read  some  portions  of  it,  asked  for  an  I 
explanation  of  its  meaning.  This  the  old  man  | 
could  not  give,  for  he  was  himself  a heathen.  | 
Shunkuru  invited  him  to  meet  him  at  breakfast  I 
the  next  morning,  and  to  bring  his  book  with 
him. 

We  cannot  but  turn  aside  here  for  a mo- 
ment from  our  narrative,  to  notice  the  wonder- 
ful w’ays  of  God.  A portion  of  the  Bible  is 
left  under  a tree  in  Ceylon ; but  it  is  not  lost. 

It  is  found  by  a poor  idolater ; his  eyes  are 
opened ; he  believes  it  to  be  the  w'ord  of  God. 
This  man,  having  lost  his  book,  far  awa}^  from 
Ceylon,  in  the  centre  of  Southern  India,  on  his 
way  to  look  on  at  a heathen  festival,  hears  the 
sound  of  reading  from  a little  hovel.  He  re- 
cognises the  familiar  sound.  He  enters,  and 
there,  by  the  dim  light  of  a Hindu  lamp,  he 


THE  BIBLE  PRECIOUS 


339 


sits  down  beside  an  aged  man,  also  a heathen, 
to  study  the  w'ord  of  God  ! How  strange  the 
sight ! but  it  is  unseen  of  all,  save  God.  The 
missionary  who  gave  that  book,  at  some  idola- 
trous gathering,  it  may  be,  is  mourning  that  he 
has  laboured  in  vain,  and  spent  his  strength  for 
nought.  But  God  is  faithful ; his  blessing  has 
not  been  withheld  ; and,  at  the  last  day,  the 
faithful  labourer  will  receive  a joyful  and  sur- 
prising award  of  praise  from  him  whom  he  had 
served  often  in  sorrow  below.  And  who  can 
tell  how  many  such  instances,  known  only  to 
God,  will  at  the  last  day  appear  as  the  blessed 
fruit  of  the  seed  now  sown  by  the  servants  of 
the  Lord  in  India  and  other  lands?  Be  not 
thou  weary  in  well-doing,  0 Christian,  for  in 
due  season  we  shall  reap,  if  we  faint  not ! 

The  old  man  came,  according  to  his  promise, 
but  told  Shunkuru,  to  his  grief,  that  he  was 
going  to  a distant  part  of  the  country.  Dis- 
tressed at  the  thought  of  again  being  deprived 
of  the  word  of  God,  he  offered  the  old  man 
eight  rupees  for  it ; his  offer  (as  great  propor- 
tionally as  if  an  American  labourer  should  offer 
twenty  dollars  for  a six-cent  Testament)  w^as 
accepted ; but,  fearful  lest  the  man  should  re- 
turn for  his  book,  Shunkuru  for  some  time  kept 


840 


HINDU  PASTOR. 


it  hid  in  a secret  place.  He  read  it  with  great 
joy,  and  with  a better  understanding  than  be- 
fore ; he  would  not  now  lend  it,  but  bid  those 
who  wished  to  see  it  come  to  his  house,  where 
he  explained  it  to  them  as  far  as  he  was  able. 
“I  now,”  said  he,  “began  to  feel  a very  great 
dislike  to  all  idols,  both  in  the  heathen  and 
Roman  Catholic  temples.  I began  also  to  have 
a great  fear  of  God,  and  a dread  of  sin.  I was 
particularly  afraid  lest  God  should  again  take 
his  book  from  me.  My  grief  and  anxiety,  how- 
ever, daily  increased,  as  I had  no  person  to 
instruct  me  regarding  its  contents,  and  I longed 
for  some  one  to  unfold  more  clearly  to  me  its 
precious  truths.” 

For  some  years,  Shunkuru  continued  the 
study  of  his  book,  and  in  different  places, 
whither  business  took  him,  strove  to  lead  others 
to  believe  the  truths  in  which  he  so  much  de- 
lighted. At  some  places  he  erected  small 
buildings  as  school-rooms,  and  also  as  places 
for  reading  and  prayer.  By  these  means  some 
were  led  to  embrace  the  truth,  and  also  to 
preach  them  to  others. 

Once,  when  in  Cannanore,  on  the  western 
coast  of  India,  the  sound  of  reading  attracted 
his  attention  while  passing  a house.  From  the 


PERSECUTION. 


341 


sound  he  fancied  that  the  book  was  one  with 
which  he  was  acquainted.  Listening,  he  found 
that  it  w’as  one  of  the  Gospels  which  he  pos- 
sessed. Going  in,  he  saluted  the  reader,  and 
by  him  was  introduced  to  a company  of  Chris- 
tians, congregation  of  the  G-ospelf  in 

Cannanore.  Delighted  at  last  to  meet  with  a 
company  of  Christians,  he  saluted  them  as  old 
and  dear  friends.  “ I have  long  wished  to 
learn  something  about  the  gospel,”  said  he  to 
this  band  of  disciples,  “ and  this  day  the  Lord 
has  brought  me  to  you,  that  I may  know'  more 
clearly  his  holy  word.” 

His  stay  at  Cannanore  was  too  short  for  him 
to  receive  much  instruction  in  the  truth,  but  he 
obtained  the  five  books  of  Moses,  wdth  Joshua, 
Judges,  and  Psalms,  with  which  he  returned  to 
Mysore.  Still  he  sighed  for  some  one  to  de- 
clare to  him  more  fully  the  doctrines  of  the 
Scriptures.  God,  we  cannot  doubt,  W'as  by  his 
Spirit  unfolding  to  him  his  will,  and  preparing 
him  for  usefulness  among  his  countrymen.  He 
continued  to  labour  with  them  with  so  much 
success,  as  greatly  to  stir  up  the  rage  of  the 
heathen  and  Roman  Catholics  of  Mysore,  by 
whom  he  and  his  friends  were  much  persecuted. 
The}'  w'ere  reviled,  beaten,  stoned,  and  had  a 


342 


HINDU  PASTOR. 


part  of  their  house  pulled  down  by  the  enemies 
of  the  gospel.  As  they  sought  to  have  him 
cast  out  of  the  city,  on  the  ground  that  he  was 
no  Christian,  having  never  been  baptized,  and 
therefore  had  no  right  to  trouble  them  with 
Christian  preaching,  he  resolved  to  remove 
this  objection.  He  accordingly  travelled  to 
Tellicherry,  a distance  of  near  two  hundred 
miles,  to  receive  baptism  at  the  hands  of  a 
chaplain  of  the  East  India  Company.  At  his 
baptism  he  took  the  name  of  Samuel,  in  token 
of  his  respect  for  an  English  soldier  who  had 
been  useful  to  him  in  leading  him  to  a know- 
ledge of  the  truth. 

Shunkuru,  after  his  baptism,  returned  to 
Mysore,  where  it  w'as  his  design  to  remain  and 
labour  for  Christ.  About  this  time,  however, 
(in  the  year  1820,)  missionaries  of  the  London 
Missionary  Society  had  commenced  a station 
at  Bangalore.  These  brethren  had  seen  him, 
and,  having  been  impressed  with  his  earnest 
piety,  they  invited  him  to  join  them  and  take 
charge  of  the  mission-schools.  After  some  deli- 
beration he  did  so,  and,  having  been  farther 
instructed,  was  admitted  to  the  church.  Soon 
after  this,  he,  at  the  request  of  the  mission, 
relinquished  the  charge  of  the  schools,  to  devote 


FAITH  ASSAILED. 


343 


himself  to  the  work  of  preaching,  while  he 
studied  theology  and  the  duties  of  a Christian 
minister. 

The  religious  opinions  of  this  excellent  man 
now  grew  daily  more  clear.  He  sat  at  Jesus’ 
feet  and  learned  of  him,  whom,  from  the  first, 
he  had  regarded  as  God  manifest  in  the  flesh. 
One  morning,  returning  from  the  bazaar,  where 
he  had  met  a native  who  advocated  the  doctrine 
of  Unitarianism,  which  had  been  brought  from 
England  to  India  by  a Hindu  of  Madras,  he 
came  with  much  excitement  to  Mr.  Laidler,  of 
the  London  Mission.  Collecting  himself,  he 
exclaimed,  “ Oh,  sir,  I have  been  conversing 
with  a native  from  Madras,  and  he  says  that 
Jesus  Christ  is  not  truly  God^  hut  only  man!” 
Then,  apparently  unconscious  of  his  presence, 
he  said,  over  and  over  to  himself,  “ Oh,  he  must 
be  God  ! He  must  be  God  !”  This  encounter 
led  him  to  search  the  Scriptures  more  deeply, 
and  to  establish  himself  more  fully  in  the  faith. 
It  prepared  him  to  stand  for  the  defence  of  the 
gospel  against  this  and  other  errors. 

In  the  year  1822,  Shunkuru  was  set  apart, 
after  much  prayer  and  fasting,  to  the  office  of 
pastor  of  the  native  church  in  Bangalore.  He 
was  now  knowm  by  the  name  of  Samuel  Flavel, 


344 


HINDU  PASTOR. 


the  latter  name  having  been  added  by  Mr. 
Laidler,  '^ho  deemed  him  worthy  of  it,  from  his 
fervent  piety,  his  mildness,  his  disinterested 
conduct,  and  his  careful  observance  of  the  pro- 
vidence of  God. 

He  now  laboured  earnestly  both  among  the 
members  of  the  church,  in  his  pulpit,  in  the 
bazaars,  and  by  the  wayside.  The  hostility  of 
heathen,  Mohammedans,  and  Roman  Catholics 
was  aroused.  The  cutwal  (mayor  of  the  town) 
was  told  that  he  would  find  his  gods  insulted 
in  the  cards  hung  up  in  front  of  his  preaching- 
places.  The  cutwal,  who  was  a Brahmin,  sent 
for  the  cards,  but  returned  them,  having  found 
in  them  no  cause  for  legal  punishment.  He 
was  then  accused  of  obstructing  the  streets,  and 
brought  before  the  cutwal,  who  decided  that  he 
might  preach  where  he  pleased,  if  he  did  not 
interfere  with  the  regular  business  of  life. 
Whereupon,  seeing  the  multitude,  he  said,  “Sir, 
may  I address  the  people  from  this  place?” 
“ If  you  like,”  was  the  reply.  Thus  he  was 
furnished  by  his  enemies  with  an  opportunity 
of  addressing  the  people  from  the  very  seat  of 
justice.  The  Roman  Catholic  priest,  who  had 
a house  not  far  off,  seeing  the  concourse,  sent 
his  servant  to  order  all  the  Roman  Catholics 


AT  BELLARY. 


345 


home.  Finding  that  they  did  not  stir,  the  mes- 
senger was  sent  a second  time  with  a weighty 
stick,  which  he  applied  to  the  bare  shoulders  of 
the  disobedient.  This,  however,  did  not  restrain 
the  power  of  the  truth  to  enter  and  affect  the 
hearts  of  his  flock,  many  of  whom  listened 
earnestly  to  the  words  of  life. 

Through  evil  report  and  good  report,  some- 
times persecuted  and  beaten,  he  continued  to 
bear  witness  to  Christ  among  the  heathen. 
Many  were  converted  through  his  efforts,  of 
whom  some  were  deeply  interesting  persons. 
He  did  not  only  labour  in  public ; he  was  much 
in  secret  prayer ; hence  his  success. 

In  the  year  1827  he  removed  from  Banga- 
lore to  Bellary,  a city  of  50,000  inhabitants, 
in  the  Balaghaut.  Here  he  laboured  as  at 
Bangalore,  seeking  to  do  good  to  all ; nor  did 
God  withhold  his  blessing.  About  a year  and 
a half  after  his  arrival,  he  wrote  to  a pious 
officer  at  Madras : “ I am  happy  that  I can  in- 
form you  that  the  Lord  has  blessed  my  endea- 
vours to  preach  his  gospel  at  this  place.  When 
I first  came  here,  there  w^ere  only  four  naxive 
Christians,  (communicants,)  but  now  there  are 
more  than  twenty  in  church-fellowship,  and  the 
congregation  is  more  than  a hundred  and  forty.” 


346 


HINDU  PASTOR. 


During  nis  ministry  at  Bellary,  he  continued 
to  have  the  happiness  of  seeing  souls  turning 
from  idols  to  the  living  God. 

Nor  was  he  useful  to  Hindus  only.  It  shows 
the  transforming  and  ennobling  power  of  the 
grace  of  God,  that  by  it  the  naturally  timid 
and  servile  Hindu  was  enabled  to  give  words 
of  warning  and  counsel  to  Englishmen,  the  con- 
■quering  race  who  rule  all  India.  Shunkuru  was 
the  instrument  of  good  both  to  Europeans  and 
East  Indians.  At  one  time,  when  engaged  with 
his  assistants  in  the  mission,  he  was  told  that 
some  one  wished  to  see  him.  He  asked  to  be 
excused ; but  finding  that  it  was  a person  whose 
regiment  was  marching,  and  who  had  come 
more  than  two  miles  expressly  to  see  him,  he 
went  out.  The  stranger,  shaking  him  heartily 
by  the  hand,  with  tears  in  his  eyes,  said,  “ Do 
you  not  know  me,  sir  ?”  Shunkuru  answered, 
“Friend,  I do  not  remember  to  have  seen  you 

before.”  ‘‘  My  name  is  J W . I was 

a drummer,  when  you  saw  me  last,  but  now  I 
am  a drum-major,”  said  the  visitor;  “and,” 
continued  he,  accepting  Shunkuru’s  invitation 
to  go  in  and  be  seated,  “ thanks  be  to  God  that 
I see  you  again  in  the  flesh  ! Although  you  do 
not  know  that  God  has  blessed  your  labours,  I 


VISITS  HIS  HOME. 


347 


rejoice  to  tell  you  that  I and  my  wife  have  been 
the  fruit  of  your  exertions.  My  wife  longed  to 
see  you  again,  but  she  died  happy  in  Christ. 
Through  my  poor  efforts,  several  East  Indians 
and  natives  have  had  their  eyes  enlightened, 
and  are  now  living  consistently  as  Christians.” 
Shunkuru,  and  the  native  Christians  present, 
listened  with  joyful  hearts  to  his  narrative ; at 
the  close  of  which  they  parted  from  this  newly- 
found  brother  with  tears,  commending  him  to 
God. 

Shunkuru  had  left  his  distant  home  in  Quilon 
an  ignorant  and  depraved  idolater ; now,  after 
twenty  years,  he  resolves  to  go  thither  to  see 
his  relatives,  not  as  a heathen  man,  but  as  a 
minister  of  the  gospel  of  Jesus  Christ.  Preach- 
ing to  the  people  from  town  to  town,  four 
months  were  spent  by  the  way.  At  last  he 
draws  near  the  home  of  his  youth ; but  we  must 
let  this  converted  idolater  himself  tell  of  his 
first  interview  with  the  friends  of  his  early 
days  : ‘‘  Before  I arrived  at  my  parents’  house, 
I sent  a person  forward  with  a Gospel,  to  tell 
them  to  make  ready  for  a fr  ay  er -meeting.  They 
all  assembled  and  were  waiting  for  me.  Imme- 
diately on  my  arrival,  and  before  we  spoke  to 
one  another,  I opened  the  Gospel  and  read  out 


348 


HINDU  PASTOR. 


of  it.  We  then  knelt  down  and  prayed.  After 
thanking  God  for  his  kindness,  the  crowd  fell 
upon  my  neck  and  wept.  When  the  noise  was 
over,  we  sat  down  and  conversed  together  until 
three  o’clock  in  the  morning,  while  I made 
known  to  them  the  way  in  which  the  Lord  had 
led  me.” 

We  need  not  wonder  that  coming  thus  with 
apostolic  zeal,  in  the  name  of  the  Lord,  and 
invoking  his  blessing,  his  visit  was  made  in- 
strumental in  the  conversion  of  a number  of  his 
friends,  among  whom  was  his  mother,  who  was 
near  seventy  years  of  age. 

In  the  year  1847  this  good  man  was  called 
to  his  rest.  Having  been  attacked  with  cholera, 
a disease  always  more  or  less  prevalent  in  India, 
he  died,  after  a few  hours  of  great  suffering, 
saying,  “ The  Saviour  is  a sw’eet  comforter — a 
sweet  comforter  ! My  body  is  very  weak,  but 
my  soul  is  joyful ! I am  now'  like  the  pilgrim 
passing  over  the  great  river,  and  soon  I shall 
reach  the  other  side  !” 

A record  of  this  memorable  instance  of  the 
grace  of  God  in  converting  and  blessing  the 
labours  of  a Hindu  among  his  countrymen,  has 
been  preserved  in  a small  volume  published  by 
the  members  of  the  Bellary  mission.  To  this 


RELIGION  OF  THE  HINDUS. 


349 


memoir  we  are  indebted  for  the  facts  here 
given,  which  are  full  of  instruction  to  the 
thoughtful  reader.  Truly,  we  have  reason  to 
bless  God  that  it  is  in  our  power,  while  survey- 
ing the  degradation  and  heathenism  of  India, 
I to  present  a picture  so  cheering  of  the  life  and 
death  of  a Hindu  pastor  ; and  to  have  an  illus- 
tration of  the  power  of  God  by  the  most  un- 
! thought-of  means  to  raise  up  those  who,  on 
I their  own  soil,  in  their  own  language,  under 
t their  own  sun,  and  among  their  own  country- 
men, shall  spread  the  good  news  of  salvation 
with  a facility  to  which  the  foreigner  must  ne- 
cessarily be  a stranger. 


Although  facts  illustrative  of  the  religious 
views  and  practices  of  the  Hindus  occur  in  the 
preceding  pages,  a more  connected  and  definite 
account  of  their  system  will  be  desired  by  some 
of  our  readers. 

The  subject  is  one  of  great  extent,  .for  it 
treats  of  the  religion  of  many  nations,  now 

forming  an  empire  of  more  than  a hundred 
30 


350 


HINDUISM. 


million  men,  tlirough  a long  series  of  centuries. 

It  is  also  a subject  of  much  difficulty,  from  the  *. 
minuteness,  length,  and  diversity  of  the  accounts  t 
of  their  faith  given  by  the  holy  books  of  the  • 
Hindus  ; and  this  difficulty  is  increased  by  the  • 
fact  that  the  religion  of  India  has  not,  as  is  com- 
monly supposed,  remained  unchanged  through 
these  successive  ages. 

Whether  in  our  limited  space  any  satisfactory 
account  can  be  given  of  a subject  so  vast,  so 
difficult,  and  so  complicated,  is  questionable. 

As  there  will  doubtless  be  some  of  the  readers 
of  our  little  work  wffio  will  look  for  information 
on  this  point,  the  attempt  will  be  made  to  com- 
press within  the  limits  of  a few  pages  an  intel- 
ligible view  of  the  main  features  of  Hinduism. 

The  foundation  of  Hinduism  is  in  certain 
sacred  hooks  known  as  the  Vedas.  These  are 
regarded  as  the  authority  upon  which  all  reli- 
gious faith  must  rest.  They  are  acknowledged 
by  all  to  be  divine,  having  come  directly  from 
the  mouth  of  Brahma  the  creator.  The  Vedas, 
four  in  number,  are  in  the  Sanscrit,  a language 
read  by  learned  Brahmins,  but  no  longer  a 
spoken  tongue.  It  might  be  supposed  that  to 
know'  the  ’teachings  of  the  Vedas  would  be  to 
understand  the  religion  of  the  Hindus.  Such, 


THE  VEDAS. 


351 


however,  is  not  the  case.  The  present  religious 
practices  are  not  there  commanded,  nor  are  the 
commands  there  enjoined  now  obeyed.  In 
truth,  the  Vedas,  until  very  lately,  have  been 
sunk  almost  in  oblivion.  The  lower  castes  are 
forbidden  to  read  them,  or  even  to  hear  them 
read ; and  the  Brahmins,  whose  duty  it  is  to 
devote  themselves  to  the  study  of  these  books, 
most  holy  in  the  eyes  of  the  Hindu,  know  but 
little  more  of  their  contents  than  do  the  Sudras'. 
They  can  repeat  from  them  certain  formulas 
for  prayer,  marriage,  and  other  rites,  but  of 
the  meaning  of  what  they  utter  they  are  often 
entirely  ignorant.  In  fact,  not  one  Hindu  in 
a thousand  has  any  more  definite  idea  of  the 
Vedas  than  that  all  wisdom,  all  literary  excel- 
lence, and  all  true  revelation  is  contained  in 
them ; what  these  excellent  things  are,  they 
know  not. 

Within  a few  years,  through  the  untiring 
labours  of  a German  student.  Max  Muller, 
aided  by  the  researches  of  earlier  scholars,  a 
translation  of  the  first  Veda  (the  Rig-veda)  has 
been  given  to  the  world.  From  this  we  have 
the  fact  made  clear  that  the  ancient  Brahmins 
knew  nothing  of  the  modern  system  of  Brahminic 
faith  and  practice.  The  names  of  the  gods  now 


352 


HINDUISM. 


most  widely  worshipped  are  not  mentioned,  and 
there  are  prayers  to  gods  whose  names  are  en- 
tirely unknown  to  modern  Hindus.  The  Vedas 
are  collections  of  hymns,  prayers,  and  teach- 
ings, written  doubtless  by  a number  of  persons 
called  Rishis,  through  whom  they  are  said  to 
have  been  revealed.  The  date  of  their  compo- 
sition is  probably  to  be  set  at  about  thirteen 
hundred  years  before  Christ,  the  age  of  the 
Judges  of  Israel.  The  worship  taught  is  do- 
mestic, contemplating  devotion  in  the,  family 
and  the  house,  rather  than  in  the  temple. 
They  direct  offerings  to  fire,  and  invoca- 
tions of  the  elements,  the  deities  of  fire,  wind, 
the  seasons,  the  sun,  and  the  moon.  Idol- 
worship  is  allowed,  but  only  because  the 
vulgar  and  uneducated  cannot  worship  an 
unseen  god. 

But,  it  will  be  asked,  if  the  religion  of  India 
as  it  now  is  cannot  be  forfnd  in  the  Vedas, 
where  is  it  to  be  found  ? To  this  we  answer 
that  the  Hindus  have  other  sacred  books, 
though  of  a sacredness  inferior  to  that  of  the 
four  Vedas,  called  Upa-vedas,  Ved-angas,  Up- 
angas,  and  Purannas.  Of  these,  the  eighteen 
Purannas  are  the  books  really  known  to  the 
people.  They  contain  poems,  histories,  theo- 


BRAHM. 


353 


logy,  geography,  arts,  and  sciences.  Thus,  the 
art  of  medicine  or  of  music  is  as  divinely  settled 
as  the  history  of  creation  ; and  it  is  as  heretical 
to  dispute  the  geography  as  the  theology  of  the 
sacred  writings.  These  compositions  are  quite 
modern,  the  oldest  of  them  probably  not  dating 
back  of  the  ninth  century.  To  define  the  teach- 
ings of  this  secondary  class  of  Hindu  scriptures 
would  be  no  easy  task,  since  not  only  do  they 
contradict  each  other  most  flatly,  but  their 
sum  is  so  enormous  that  a lifetime  would  not 
suffice  for  their  reading. 

There  is  one  point  upon  which  all  Hindu 
theologians  are  agreed,  and  we  might  almost 
say,  only  one  point ; that  is,  the  existence  of 
one  eternal,  omnipresent,  and  infinite  spirit, 
the  Supreme  God — Brahm.  They  will  tell 

you  also  that  he  is  omnipotent,  omniscient,  and 
immutable  ; but  by  these  assertions  they  mean 
something  very  different  from  our  idea  of  the 
infinite  God ; for  at  the  same  time  they  assert 
that  he  is  utterly  devoid  of  all  qualities,  good  or 
bad.  When  they  attempt  to  describe  him,  lost 
in  the  mists  of  their  own  ignorance,  they  grow 
more  and  more  vague  until  the  Supreme  Being 
melts  into  a mere  essence,  or  nonentity,  bound- 
less and  limitless,  because  possessing  no  quali- 


354 


HINDnSM. 


ties  that  can  be  limited,  and  no  attributes  that 
can  be  defined.  Brahm,  in  short,  is  an  infinite 
NOTHING.  To  the  Hindu,  he  is  no  more  an 
object  of  worship  or  of  regard  than  space  is  to 
us.  He  receives  no  homage,  has  no  temple, 
hears  no  prayer.  He  is  to  them  an  unknown 
god  ; nay,  no  god  at  all. 

The  human  mind,  especially  when  endowed 
with  the  activity  and  subtlety  characteristic 
of  the  Hindus,  cannot  rest  here ; it  must  have 
something  more  tangible  than  this  emotionless, 
voiceless,  thoughtless,  actless  being.  Here  is 
a world;  here  are  men,  trees,  mountains, 
streams.  Whence  have  they  come  ? They 
must  have  some  philosophy  to  account  for  the 
facts  of  material  existence.  To  meet  this  de- 
mand, their  philosophers  offer  to  them  two  solu- 
tions of  the  problem.  These  two  great  systems 
are  known  as  the  Dwita,  or  the  tivo  system, 
and  the  Adwita,  or  the  not  two — that  is,  the 
one  system.  According  to  the  former,  there  are 
two  eternal  existences — spirit  and  matter ; ac- 
cording to  the  latter,  but  one  eternal  existence, 
which  is  spirit  or  mind. 

The  followers  of  the  Adwita^  (the  system  of 
one  existence,)  or  the  purely  spiritual  theory, 
commonly  called  Vedantists,  maintain  that  God 


THE  ADWITA. 


355 


alone  exists.  God  is  the  universe ; beside  him 
there  • is  no  existence ; all  that  exists  is  God. 
What  then,  it  will  be  asked,  is  matter  ? If  God 
is  a Spirit,  and  beside  spirit  there  is  no  exist- 
ence, what  are  these  rocks  and  oceans  ? What 
is  this  body,  and  what  the  earth  on  which  I 
tread?  To  this  the  Vedantist  boldly  replies, 
“ All  this  is  may  a — illusion  or  self-deception. 
You,  in  your  folly,  suppose  that  you  have  indi- 
viduality, a separate  existence ; this  is  maya^ 
illusion — God  alone  exists.  You  imagine  that 
you  see  forms,  and  touch  material  bodies ; this 
is  illusion — they  do  not  exist.  But  one  thing 
exists;  that  is,  God.” 

It  must  be  acknowledged  that  this  statement 
is  somewhat  startling  to  poor  ignorant  crea- 
tures who  have  always  entertained  the  idea 
that  they  slept  and  waked,  eat  and  drank, 
handled  and  were  handled.  But  the  philoso- 
pher of  the  Vedanta  school  assures  us  that 
there  can  be  no  doubt  as  to  the  matter. 
nihilo  nihil  jit,''  of  nothing,  nothing  is  made, 
is  an  axiom  that  may  not  be  disputed.  If  God 
therefore  is  an  immaterial  Spirit,  from  him 
matter  cannot  proceed ; and,'  since  he  alone 
exists,  there  can  be  no  such  thing  as  a material 
universe.  The  idea  of  creation,  of  an  almighty 


356 


HINDUISM. 


God,  saying,  “Let  there  be  light”  and  there 
was  light,  of  his  making  all  things  by  the  word 
of  his  power,  enters  not  into  the  thoughts  of 
the  Hindu’s  heart. 

If  now  we  ask  for  an  explanation  of  this 
mystery  of  the  seemingly  existent  universe,  the 
same  answer  returns.  All  is  maya — illusion. 
Brahm,  they  say,  has  two  modes  of  existence, 
the  positive  and  negative.  Originally,  he  ex- 
isted in  the  negative  state,  devoid  of  all  attri- 
butes, and  unconscious  even  of  his  own  being. 
This  unconscious  nothing  was  the  sole  existence. 
Suddenly  he  awakes,  assumes  the  positive  state, 
and  exclaims,  “I  am.”  By  a volition,  an  act 
of  the  will,  Brahm  imagines  a universe,  and  it 
exists,  not  in  fact,  be  it  remembered,  but  in  the 
imagination  of  Brahm.  This  imagination  is 
the  universe.  Brahm,  by  the  power  of  his  will, 
realizes  his  idea ; yet  it  is  not  real : it  is  ideal, 
illusory,  non-existent.  The  individuals  of  this 
illusory  universe,  unconscious  of  the  truth  that 
they  are  ideal  creations  of  this  volition,  suppose 
themselves  to  be  separate  existences.  This  is 
folly,  darkness,  and  deception.  To  discover  that 
all  separate  and’  material  existence  is  maya — 
illusion — is  true  wisdom.  After  the  lapse  of 
ages,  according  to  this  theory,  this  bubble  of 


DWITA  SYSTEM. 


357 


imaginary  being  will  burst,  and  all  relapse 
again  into  Brahm. 

Such  are  the  vain  dreams,  the  “ philosophy, 
falsely  so  called,”  with  which  multitudes  of  the 
most  intellectual  of  the  Hindus  delude  them- 
selves and  their  followers.  All  distinctions  of 
right  and  wrong,  all  moral  responsibility,  all 
motives  to  virtue,  are  thus  destroyed ; sin  and 
holiness,  vice  and  virtue,  are  equally  vain  and 
illusory.  A selfish  enjoyment  of  all  the  good 
they  can  attain  in  this  deceptive  existence  be- 
comes the  only  object  of  life.  Truly,  “think- 
ing themselves  wise,  they  have  become  fools.” 

The  philosophers  of  the  Dwita,  or  system  of 
two  existences^  advocate  the  reality  of  two  sepa- 
rate substances — spirit  and  matter,  and  recog- 
nise them  as  entering  into  the  composition  of 
the  universe ; but  how  the  union  of  the  two  is 
effected,  and  upon  what  terms  is  a point  of 
debate.  Some  say  that  matter  is  eternal,  and 
only  modified  in  its  forms  by  the  sakti  or 
energy  of  the  deity  ; others  that  it  is  something 
emanating  from  the  deity  himself.  Pantheism, 
or  the  belief  that  God  is  every  thing,  is  deeply 
rooted  in  the  minds  of  the  masses.  The  soul, 
they  believe,  is  but  a portion  of  the  divine  Spi- 
rit united  to  a portion  of  matter : and  even  that 


358 


HINDUISM. 


matter  is  an  emanation  from  this  same  deity. 

Brahm,”  it  is  said,  in  one  of  the  Purannas, 
“ is  the  potter  by  whom  the  vase  is  formed ; he 
is  the  clay  of  which  it  is  made.  Every  thing 
proceeds  from  him,  without  waste  or  diminution 
of  the  source,  as  light  radiates  from  the  sun. 
Every  thing  merges  in  him  again,  as  bubbles 
bur.sting  mingle  with  the  air,  or  as  rivers  mingle 
with  the  ocean,  and  lose  their  identity  in  its 
waters.  Every  thing  proceeds  from  and  returns 
to  him,  as  the  web  of  the  spider  is  given  from 
and  again  drawn  within  the  insect  itself.”  “I 
am  God,”  is  the  constant  assertion  of  those  with 
whom  the  missionary  in  India  has  to  deal.  And 
his  belief  that  God  and  the  soul  of  man  are 
separate  and  distinct  existences  is  looked  upon 
as  the  pitiable  ignorance  of  the  poor  grovelling 
fool  who  is  not  able  to  rise  in  thought  above 
external  and  fleeting  deceptions,  to  grasp  the 
great  truth  that  the  soul  and  God  are  one. 

Under  this  theory,  the  existence  of  the  soul 
in  connection  with  a material  body  is  looked 
upon  as  a misfortune,  and  deliverance  from 
this  connection  the  highest  bliss.  To  be  again 
absorbed  into  deity,  and  to  lose  a separate  con- 
sciousness, is  the  highest  idea  of  supreme  and 
final  beatitude.  This  blessedness,  however,  is 


TRANSMIGRATION. 


359 


not  attained  by  the  labours  and  merits  of  a 
single  life  and  death. 

No  man  now  lives  for  the  first  time.  He  has 
lived  in  former  states,  and  in  other  forms,  ever 
since  the  present  race  of  beings  first  sprang  by 
the  will  of  Brahm  into  existence.  He  may  have 
lived  in  connection  with  ten  thousand  bodies  as 
man,  beast,  bird,  fish,  and  tree ; and  he  will 
live,  age  after  age,  born  again,  and  again,  and 
again,  until,  in  successive  transmigrations,  he 
shall  have  wiped  away  every  stain  from  his 
soul  by  religious  penances  and  good  works,  or 
by  pains  and  sufferings.  Though,  by  their 
merit,  these  happy  souls  ascend  to  heaven, 
when  their  store  of  merit  is  exhausted,  they 
return  again,  until,  by  unwonted  holiness,  they 
are  absorbed  in  God,  or  at  the  end  of  the  pre- 
sent dispensation,  with  all  things  spiritual  and 
material,  they  sink  into  the  being  from  whom 
they  emanated. 

This  period  of  existence  is  called  a day  of 
Brahma,  the  name  of  Brahm  in  the  state  of 
creative  energy ; it  lasts  for  the  moderate 
period  of  two  thousand  one  hundred  and  sixty 
millions  of  years ! At  the  end  of  this  vast 
lapse  of  time,  all  things  are  consumed  by  fire, 
or  relapse  into  the  creator,  and  Brahma,  the 


360 


HINDUISM. 


conscious,  becomes  Brahma,  the  unconscious. 
He  sleeps ; again  he  awakes  and  creates ; and 
again  he  returns  with  all  creation  to  uncon- 
sciousness. This  work  of  creation  and  retrac- 
tion, according  to  the  Purannas,  goes  on  for 
one  hundred  years  of  Brahma’s  existence,  or 
the  unspeakable  term  of  311,040,000,000,000 
years ! 

At  the  end  of  this  unimaginable  period, 
Brahma,  with  all  beings  celestial  and  terres- 
trial, relapses  into  Brahm,  and  the  universe 
ceases  to  exist.  According  to  one  theory,  the 
one  (spirit)  only  remains;  according  to  the 
other,  the  two,  (spirit  and  matter.)  Nor  is  this 
the  end.  Again  the  same  process  goes  on,  and 
again  it  is  undone,  until  wearied  with  the  effort 
to  follow  these  vain  flights  of  an  insane  imagi- 
nation, the  mind  of  the  Christian  sinks  down, 
pained  and  amazed  at  the  depth  of  the  folly  to 
which  those  blindly  rush  who  turn  from  the 
word  of  God  to  frame  for  themselves  a system 
of  belief. 

But  it  will  be  asked..  Who  and  what  are  the 
gods  of  the  Hindus  ? Where  is  their  place  in 
this  vast  system  ? To  this,  one  Puranna  will 
give  one  reply,  and  another,  another.  The 
greater  part  of  them  will  tell  you  that  from 


THE  GODS. 


361 


Brahm,  the  self-existent,  sprang  Brahma^  the 
creator,  Vishnu^  the  preserver,  and  Siva,  the 
destroyer.  Then  again,  there  were  produced, 
or  created  three  female  deities  to  be  compa-- 
nions  to  the  three  males  of  the  Hindu  triad.. 
These  three  are  Sarasvathy,  the  goddess  of 
arts  and  sciences ; Laclimy,  the  goddess  of 
riches  and  plenty ; and  Parvathy,  the  goddess > 
of  destruction. 

From  Brahma  emanated  a vast  host  of  gods 
and  demons,  male  and  female.  These'  bore- 
others.  The  higher  gods  assumed  innumerable- 
forms,  and  thus  the  number  of  their  deities  is^ 
swelled  beyond  conception,  until,  in  round; 
numbers,  we  are  told  that  there  are  thirty-three- 
times  ten  million  gods,  or  three  hundred  and; 
thirty  millions  in  all. 

Of  the  principal  gods,  each  has  his  own^ 
heaven,  where,  surrounded  by  inferior  gods  and* 
favoured  mortals,  he  holds  his  court,  and  enjoys- 
the  delights  of  music,  flowers,  dances,  and  other- 
sensual  enjoyments.  All  the  extravagance  off 
oriental  imagination  has  been  tasked  to  portray 
the  joys  of  these  heavens,  but  the  result  only^ 
adds  to  the  proofs  of  the  weakness  and  vileness 
of  man.  Sin,  in  every  shape ; sorrow,  in  its 

oitterest  forms ; violence,  rapine,  lust,  fraud,  and 
31 


HINDUISM. 


r>62 

folly,  are  no  strangers  to  the  realms  in  which 
Brahma,  Siva,  Vishnu,  and  Indra  (king  of  the 
inferior  gods)  preside.  And  when  we  learn 
the  characters  ascribed  by  their  own  shasters, 
(sacred  books)  to  the  beings  whom  the  Hindus 
worship  as  their  gods,  we  are  made  to  blush  for 
our  common  humanity.  Oh  ! how  little  do 
infidels,  prating  of  natural  religion,  the  dignity 
of  human  nature,  and  the  powers  of  human 
reason,  know  of  the  debt  they  owe  to ‘Chris- 
tianity ! But  for  the  light  of  Christian  morality 
in  which  they  live,  the  atmosphere  of  Christian 
principles  which  they  breathe,  and  the  restrain- 
ing influence  of  Christian  public  opinion  by 
which  they  are  surrounded  and  kept  in  check, 
with  all  their  boasted  virtue,  intelligence,  and 
perfectibility,  they  would  sink  to  the  level  of 
degraded  idolaters.  Nor,  in  the  eyes  of  a holy 
God,  are  such  rejecters  of  his  sovereignty  and 
• of  his  Son  less  guilty  or  less  hateful  than  the 
vilest  of  the  vile  upon  the  benighted  soil  of 
heathen  India. 

It  is  not  necessary  here  to  enumerate  even 
the  chief  of  the  deities  of  Hindustan.  The 
names  and  history  of  many  .of  them  may  be 
found  elsewhere ; to  repeat  them  would  be  to 
defile  our  pages  with  a dark  tissue  of  crimes 


THE  GODS. 


36B 


and  debaucheries.  Lying,  theft,  robbery, 
gambling,  murder,  fornication,  incest,  malice, 
revenge,  and  sin  in  every  shape  and  form,  are 
the  characteristics  of  their  gods,  even  by  the 
showing  of  their  own  worshippers.  If  such  be 
the  gods,  what  must  be  the  people ! Yet,  for 
such  Christ  died ; and  such  he  is  ready  to  wash 
in  his  blood,  and  receive  to  his  own  glorious 
abode  ! Oh  the  wonders  of  the  grace  of  God  ! 

To  worship  all  of  the  three,  hundred  and 
thirty  millions  of  gods,  or  even  the  thousandth 
part  of  them,  is  clearly  an  impossibility.  It  is 
the  practice,  therefore,  of  different  sects  and  in- 
dividuals, to  attach  themselves  to  the  service 
of  one  or  more  of  their  deities,  to  wear  a mark 
on  their  forehead  as  the  badge  of  their  sect,  to 
devote  themselves  in  a special  manner  to  their 
worship,  and  to  look  to  them  for  protection. 
Of  the  great  triad,  Brahma  is  not  worshipped, 
having  been  cursed  for  telling  a lie  ; no  temple  * 
is  dedicated  to  him,  no  sacrifice  offered  before 
him.  Siva  and  Vishnu  divide  the  mass  of  the 
people  into  two  great  parties.  The  former  is 
commonly  worshipped  under  the  representation 
of  a black  stone,  shaped  like  a sugar-loaf,  and 
called  the  Linga.  Vishnu  is  worshipped  in  the 
many  forms  which  he  is  said  to  have  assumed 


364 


HINDUISM. 


from  time  to  time.  Thus,  he  is  worshipped  as 
a monster,  half-man,  half-lion,  tearing  open  the 
bowels  of  a giant ; as  a boar,  rooting  up  the 
earth  when  sunk  beneath  the  waters  of  the 
deluge ; as  a dwarf,  so  small  that  he  mistook 
a cow’s  foot-mark,  filled  with  water,  for  a river ; 
as  Krishna,  a beautiful  and  licentious  young 
man,  &c.  &c. 

The  Sivites  maintain  that  Siva  is  the  Su- 
preme God,  while  the  Vishnuvites  as  stoutly 
maintain  that  Vishnu  is  supreme.  Different 
Purannas  (sacred  books)  take  opposite  sides  of 
the  question,  and  the  controversy  has  at  times 
led  to  bitter  enmity,  and  even  to  war.  One 
Puranna  says,  “ By  even  looking  at  Vishnu, 
the  wrath  of  Siva  is  kindled,  and  through  his 
wrath,  men  fall  into  a horrible  hell ; let  not, 
therefore,  the  name  of  Vishnu  ever  be  pro- 
nounced.” In  another  sacred  book  (the  Ba- 
gavat)  we  are  told,  on  the  other  hand,  that 
“ Those  who  are  devoted  to  Siva,,  and  who  wor- 
ship him,  are  justly  esteemed  heretics  and 
enemies  of  the  true  shasters.”  One  Puranna 
tells  us  that  a worshipper  of  Siva  overthrew 
Vishnu  and  all  his  partisans ; another,  that 
Vishnu  is  the  greatest  of  gods  and  lord  of  the 
world.  Juggernaut,  the  famous  idol  of  Cuttack, 


THE  GOT)S. 


865 


whose  name  means  ‘‘lord  of  the  world,”  is  a 
form  of  Vishnu,  and  the  hero-god-  Rama-  is 
another. 

If  such  is  the  treatment  which  the  supreme 
deities  of  India  receive  at  the  hands  of  the 
Hindus,  we  may  judge  of  the  respect  with  which 
the  minor  gods  are  regarded.  A multitude  of 
absurd,  puerile,  and  most  insulting  narratives 
of  their  lives  are  everywhere  told,  and  listened 
to  with  satisfaction  by  the  very  men  who  daily 
pray  to  them.  Women,  sitting,  on  their  door- 
steps, sing  in  responsive  verses  the  most  gross 
charges  of  folly,  impotence,  meanness,  and 
crime  against  the  two  rival  deities.  Men,  as 
they  walk  the  streets,  chant  the  history  of 
transactions  in  heavenly  circles  that  would  be 
a shame  to  any  human  family.  Nor  do  they 
hesitate  to  curse  the  gods,  if  they  do  not  get 
from  them  what  they  desire.  A commonplace 
incident  will  illustrate  the  total  want  of  respect 
for  the  highest  deities,  which  is,  I believe,  uni- 
versal in  India.  The  native  preacher  who 
assisted  me  in  Royapooram,  when  going  among 
the  people,  was  hailed  by  a fat,  heathenish 
Hindu,  and  asked  about  his  books  and  business. 
The  m€in  then  began  to  rail  at  missionaries, 

but  added  that  he  had  met  one  padre  who  was 
31* 


3(56 


HINDUISM. 


worth  talking  about — it  was  Padre  Poor,*  whom 
he  saw  in  Madura.  -He  was  a man  indeed ; and, 
after  praising  him  w'armly,  he  added,  “ If  Siva 
were  to  drink  the  water  in  which  Padre  Poor 
had  washed  his  feet,  he  would  get  heaven  !” 

The  images,  even  of  the  most  famous  gods, 
are  treated  with  an  entire  want  of  respect. 
The  great  god  of  Cuttack,  the  famous  Jugger- 
naut, is  dragged  by  a rope  around  his  neck  to 
his  place  upon  the  car.  Obscene  jests  are 
made  at  the  expense  of  other  idols.  Tn  times 
of  too  much  rain  they  bring  out  the  image  from 
the  temple,  and  expose  it  to  the  pouring  tor- 
rents, that  the  god  may  learn  the  inconvenience 
of  such  weather ; and  in  parching  droughts 
they  either  expose  it  in  the  sun,  or  else  pour 
cold  water  on  its  head,  that  the  fierce  ardour 
of  the  deity  may  be  cooled  off. 

Their  worship  of  the  gods  is  such  as  we 
should  expect  from  this  state  of  things.  It 
consists  of  coaxing,  bribing,  flattering,  and 
threatening.  If  the  god  will  do  so  and  so,  they 
will  give  him  a new  cloth  or  a cocoanut,  or 
they  will  sing  his  praises  through  the  whole 
world.  ' They  do  not  ask  or  promise  holiness ; 

* The  Rev.  Daniel  Poor,  of  Ceylon,  taken  to  fiis  rest  in 
1855,  after  thirty-nine  years  of  labour  among  the  heathen. 


WORKS  OF  MERIT. 


367 


nor  is  it  in  the  least  essential  (and  why  should 
it  be  with  such  gods  ?)  to  secure  the  blessing. 
The  gods  do  not  desire  that  the  worshipper 
should  renounce  his  sins ; to  pay  them  a blind 
devotion  will  secure  their  favour.  Hence,  a 
man  may  ask  aid  in  a wrong  cause  as  well  as 
in  a right  one ; he  may  pray  for  prosperity  in 
fraud  or  theft  as  well  as  in  the  ordinary  busi- 
ness of  life. 

Another  main  part  of  the  religion  of  the 
Hindus  consists  in  worhs  of  religious  merit. 
The  matter  stands  thus : A child  is  born  in  a 
given  caste  and  station  in  life,  with  a certain 
amount  of  beauty  and  fortune.  He  has  been 
born  before,  it  may  be,  ten  thousand  times,  and 
has  each  time  lived  and  died.  He  will  die 
again,  and  then  again  be  born ; and  so  on,  until 
finally  absorbed  in  the  Supreme  Being.  His 
present  condition  is  the  result  of  his  conduct  in 
former  lives.  If,  in  his  present  life,  he  in  any 
way  accumulates  a stock  of  merit,  his  next  birth 
will  be  in  an  upward  direction,  and  bring  him 
nearer  to  absorption.  If  he  just  fulfil  his  duties, 
he  may  expect  to  be  born  again  in  about  the 
same  condition.  But  if  he  incur  the  displeasure 
of  the  gods,  and  transgresses  the  laws  of  Hin- 
duism, he  will,  in  his  next  birth,  be  degraded 


368 


Hi:vDUISM. 


and  thrown  farther  off  from  the  time  of  final 
emancipation  from  contact  with  polluting  mat- 
ter. In  extreme  cases  of  demerit,  he  sinks  to 
a temporary  but  fearful  hell ; in  the  opposite 
case  of  uncommon  merit,  he  rises  to  some  one 
of  the  heavens. 

It  may  be  mentioned  as  an  incidental  but 
lamentable  result  of  this  belief  in  the  transmi- 
gration of  souls,  that  it  shuts  up  the  fountains 
of  mercy  and  compassion  in  the  human  heart. 
Does  a man  meet  with  any  misfortune — it  is 
the  consequence  of  some  sin  in  a former  state 
of  existence.  Does  he  fall  from  a scaffolding 
and  break  his  leg — why  should  I assist  him  ? 
asks  the  Hindu — does  he  not  deserve  it  ? is  it 
not  the  penalty  of  his  own  sins?  Is  a poor 
wretch  crippled,  maimed,  diseased — why  should 
he  be  pitied  ? is  it  not  the  consequence  of  his 
own  deeds  in  a pre-existent  state  ? Thus  it 
happens  that  while  Hindus  of  some  sects  strain 
their  water,  and  even  the  air  they  breathe,  so  as 
not  to  take  life,  as  a people  they  are  greatly 
deficient  in  pity  for  the  afflicted,  and  most 
backward  to  deeds  of  mercy  to  suffering  fellow- 
men. 

As  was  remarked  of  worship,  so  of  works  of 
merit ; it  is  true  that  they  are  almost  wholly 


WORKS  OF  MERIT. 


369 


disconnected  from  vice  and  virtue.  All  notions 
of  right  and  wrong,  good  and  evil,  sin  and  holi- 
ness, are  confounded  and  destroyed.  Thus, 
according  to  Manu,  the  great  Hindu  lawgiver, 
the  killing  of  all  the  inhabitants  of  three  worlds, 
and  ’the  eating  food  from  the  hands  of  a low- 
caste  man,  are  sins  of  equal  magnitude.  The 
same  authority  asserts  that  the  Brahmin,  learned 
in  the  Vedas,  who  takes  charity  from  a Sudra, 
shall,  for  twelve  births,  be  born  an  ass ; for  sixty 
births,  a hog;  and  for  seventy  births,  a dog! 
On  the  other  hand,  by  the  repetition  of  a par- 
ticular prayer,  without  any  repentance  or  re- 
formation, the  vilest  sins  are  atoned  for,  and 
^he  greatest  merit  is  obtained.  To  repeat  the 
name  of  his  guardian-god  is  a work  of’  great 
value.  Even  if  it  is  done  unintentionally,  it  still 
gives  the  repeater  great  merit.  Thus,  a certain 
Ajamil,  we  learn  from  the  Bagavat,  committed 
the  most  enormous  sins,  and  lived  in  crime  all 
his  days.  In  the  hour  of  death,  feeling  extreme 
thirst,  he  cried,  ‘‘Narayana  1 Narayana  1 Nara- 
yana  1 give  me  some  water  1”  When  the  mi- 
nisters of  Yama,  the  king  of  hell,  were  about  to 
drag  him  away  to  punishment,  he  was^  rescued 
by  the  messengers  of  Vishnu.  Upon  this,  the 
officers  of  retribution,  greatly  enraged,  appealed 


870  • 


HINDUISM 


to  their  master,  who,  on  examining  the  account- 
books,  and  finding  Ajamil  to  have  been  a noto- 
rious sinner,  hastened  to  Vaicuntha,  the  heaven 
where  Vishnu  reigns  in  glory,  to  demand  an 
explanation.  And  what  was  the  ground  of  his 
deliverance  ? In  the  hour  of  his  death  he  had 
thrice  repeated  “Isarayana,”  aname  of  Vishnu; 
and  so  great  was  the*merit  of  the  deed,  that  he 
was  immediately  taken  to  heaven  ! 

The  accompanying  cut,  taken  from  the  native 
paintings  designed  to  illustrate  the  Madura 
Puranna,  will  convey  an  idea  both  of  Hindu 
art  and  religious  views.  The  story  to  be  illus- 
trated is  as  follows: — While  Vara-guna  was 
reigning  in  Madura,  even  as  Indra  reigns  in 
the  heaven  of  the  gods,  he  one  day  went  out  to 
hunt  lions,  tigers,  &c.  Returning  in  triumph, 
he  unintentionally  rode  over  and  killed  a 
Brahmin  who  lay  asleep  in  the  road.  The  king 
came  to  his  palace  unconscious  of  what  had 
happened ; but,  when  the  body  was  brought  to 
him,  gave  money  for  the  performance  of  the 
proper  funeral  rites.  He  was  not,  however,  to 
go  unpunished.  He  had  killed  a Brahmin, 
(though  unintentionally,)  and  was,  in  conse- 
quence, afflicted  with  the  incurable  disease  of 
Brahma-ashti.  He  sought  to  atone  for  his 


Disease  leaving  the  Mandara  King. 


p.  370. 


SIN  AND  FORGIVENESS.  . 


371 


crime  by  feeding  cows  and  Brahmins,  and  by 
other  works  of  merit,  but  in  vain.  His  glory 
was  obscured  as  when  Rahu  the  serpent  lays 
hold  of  the  moon  and  eclipses  its  brightness. 
He  knew  not  what  to  do,  but  resolved  to  seek 
a sight  of  the  god  ; whereupon  a celestial  voice 
was  heard,  saying,  ‘‘  0,  king,  fear  not ! when 
you  are  pursuing  the  Soren  king,  (a  hostile 
monarch,)  you  shall  come  to  a place  where  I 
am  worshipped  on  the  river  Cavery ; there  you 
' shall  lose  your  disease.”  The  king,  rejoicing 
at  the  oracle,  repelled  an  invasion  of  the  Soren, 
and,  pursuing  him,  reached  the  indicated  spot. 
On  entering  the  porch  of  the  temple,  he  dis- 
covered that  the  disease  had  left  him.  He  went 
in,  and  while  paying  homage  to  the  deity  of 
the  place,  heard  a voice,  saying,  “ 0,  king ! 
the  disease  which  seized  you  waits  in  the  porch 
of  the  eastern  gate,  (by  which  he  had  entered ;) 
do  not  return  by  that  way,  but  go  out  by  a 
western  gate,  and  return  to  Madura.”  The 
king,  with  the. aid  of  his  people,  made  a western 
gate  and  porch,  and  so,  escaping  the  disease, 
left  the  temple  to  return  to  his  palace. 

The  reader  will  notice  that  both  the  crime 
and  the  atonement  were  entirely  aside  from 
any  change  in  the  moral  state  of  the  actor  in 


372 


HINDUISM. 


the  story.  In  the  illustration,  the  image  of 
Siva  is  represented  as  surmounting  the  Linga, 
(emblematic  of  this  god,)  which  has  been  carved 
into  a face.  The  king  stands  before  it,  with 
joined  hands,  in  the  attitude  of  worship,  and 
behind  him  is  the  disease  which  has  left  him. 
From  the  size  of  the  disease,  it  will  be  believed 
that  the  sufferings  of  the  poor  Brahmin-slayer 
must  have  been  diffused  pretty  widely  through- 
out his  body.  This  representation  of  the  nature 
of  the  disease  may  suggest  some  ideas  on  the  * ! 

practice  of  medicine  in  India,  for  which  we  can- 
not here  make  room.  It  might  be  observed 
that  the  Hindus  do  not  say,  with  us,  that  they 
have  caught  any  given  disease,  but  that  the 
disease  has  caught  them. 

The  story  connected  with  another  illustration 
from  the  same  source  (the  original  of  which  is 
sculptured  in  stone  in  the  ancient  temple  of 
Madura)  will  serve  still  farther  to  exemplify 
the  views  of  the  Hindus  as  to  the  nature  of 
the  holiness  of  their  religious  ascetics,  and  the 
dignity  of  the  deeds  of  their  gods.  In  a cer- 
tain town  of  great  sacredness  lived  a man  of 
respectable  caste,  with  his  wife  and  twelve  sons. 
These  youths,  neglecting  the  instructions  of 
their  father  and  mother,  joined  themselves  with 


PIG-HEADKD  STATESMEN. 


373 


hunters,  and  accompanied  them  on  their  cruel 
errands  to  the  woods.  One  day  they  came  upon 
a holy  man  who  had  retired  from  the  world  to 
mortify  his  passions  and  appetites  in  the  soli* 
tude  of  a forest.  Here  he  was  practising  reli- 
gious duties  and  austerities  to  obtain  deliverance 
from  sin.  These  graceless  youths  not  only 
laughed  at  the  holy  man,  but  even  threw  sand 
and  stones  at  him.  His  attention  having  thus 
been  attracted  to  earthly  things,  the  merit  of 
his  devotions  was  destroyed.  Filled  with  rage, 
he  uttered  on  them  a curse  to  the  effect  that 
they  should  be  born  as  pigs,  and  then  be 
deprived  of  their  mother.  The  youths,  know- 
ing the  holiness  of  the  ascetic  and  the  power 
of  his  curse,  fell  at  his  feet  to  implore  his 
mercy.  His  anger  was  appeased,  and  he  told 
them  that  the  lord  of  Madura  should  nourish 
them,  make  them  ministers  of  state,  and  give 
them  heavenly  bliss.  And  so  it  happened.  The 
boys  died  in  the  woods,  and  their  spirits  entered 
into  twelve  young  pigs ; the  parent  hogs  were 
slain  by  hunters,  and  they  were  left  orphans. 
The  god  Siva,  however,  of  his  boundless  com- 
passion, pitying  them,  gave  them  nourishment,  * 
restored  them  to  human  forms,  their  heads  ex- 
cepted, and  endowed  them  with  matchless  wis- 


374 


HINDUISM. 


dom  and  learning.  Then,  appearing  in  a 
dream  to  the  king,  he  bade  him  send  for  twelve 
rare  creatures,  who  should  he  his  ministers  of 
state,  and  make  his  reign  as  rich  as  illustrious. 
The  king  obeyed  the  heavenly  mandate,  sum- 
moned the  pig-headed  statesmen  to  his  court, 
and  set  them  over  his  realms.  They  lived 
glorious  in  wisdom  as  the  rising  sun,  enriched 
the  king  by  their  sagacity,  did  deeds  of  charity, 
and  finally  ascended  to  partake  of  heavenly 
bliss  in  the  presence  of  their  lord  and  protector, 
Siva. 

In  the  illustration,  four  of  the  twelve  minis- 
ters are  standing  with  their  hands  joined  in 
respectful  homage  before  the  king,  who,  seated 
on  his  throne  beneath  a canopy  of  serpents,  is 
engaged  in  council  with  these  sagacious  beings. 

To  attempt  to  detail  the  religious  duties  and 
rites  of  .the  Hindus  would,  of  itself,  require  a 
volume.  Even  the  round  of  ceremonial  ob- 
servances required  in  a single  day  would  fill  a 
chapter.  Few  w^ould  be  -willing  to  plod  through 
the  detail,  wfith  its  minute  prescriptions  as  to 
the  cleansing  of  the  teeth ; the  plucking,  and 
< using,  and  throwing  a-v\-ay  of  the  twig  with 
which  this  duty  is  performed ; *the  morning 
bath,  with  its  sippings,  its  casting  of  water  on 


The  King’s  Ministers. 


p.  374. 


\ 


M 


1 * ■* 


^•H 


s 


RELIGIOUS  DUTIES. 


875 


the  head,  on  the  earth,  and  towards  the  sky ; 
the  prayers  and  invocation  of  the  sun  ; the  in- 
haling of  .water  by  one  nostril,  and  exhaling  it 
by  the  other;  and  a whole  host  of  rules  for  the 
most  insignificant  acts  of  life.  In  truth,  pro- 
bably not  one  in  ten  thousand  of  the  peoj)le 
attempts  to  fulfil  these  sacred  laws.  All  that 
is  aimed  at  is  to  perform  so  much  as  will  secure 
them  from  sinking  in  a succeeding  birth  to  a 
lower  grade  of  being.  Others,  who  are  too 
careless  of  the  future  to  be  influenced  even  by 
this  motive,*  merely  comply  so  far  as  to  satisfy 
the  demands  of  public  opinion  and  avoid  the 
charge  of  want  of  decency. 

Some,  among  the  Hindus,  rising  in  their  as- 
pirations above  the  low  strivings  of  the  mass, 
aim  at  one  leap  to  pass  from  present  existence 
to  some  heaven  of  the  gods,  or  'even  to  that 
final  blessedness  which  is  attained  by  absorp- 
tion into  the  divine  Spirit.  Such  are  known  as 
Sanyasees  or  Y ogees.  Forsaking  the  natural 
courses  of  life,  they  devote  themselves  to  the 
attainment  of  a consciousness  that  God  is  all 
things,  and,  that  aside  from  God,  the  universe 
exists  not ; that  in  all  space  there  is  but  one 
existence,  and  that  one  the  supreme  Brahm. 
Thus,  ceasing  to  have  a separate  existence, 


376 


HINDUISM. 


they  can  exclaim,  “ I am  Brahm — the  supreme, 
eternal,  omnipotent  God !” 

To  attain  to  this  knowledge,  however,  is  not 
the  work  of  a day ; it  is  only  to  be  gained  by 
the  most  intense  effort,  the  most  self-denying 
austerities,  the  most  protracted  meditations,  and 
the  most  painful  penances.  To  learn  to  regard 
cold  and  heat,  pleasure  and  pain,  hunger  and 
fulness,  love  and  hate,  as  all  equally  deceptive 
and  unreal,  existing  only  in  the  imagination  by 
reason  of  maya,  or  illusion,  is  no  light  matter. 
Hence,  the  affections  must  be  blunted,  and 
parents,  wives,  and  children  renounced ; the 
appetites  must  be  quenched ; the  instincts  of 
nature  denied.  To  do  this,  they  resort  to  auste- 
rities which  have  filled  the  world  with  wonder ; 
living  exposed  to  the  scorching  suns  of  sum- 
mer and  the*  chilling  rains  of  winter;  going 
devoid  of  clothing  ; suffering  the  hair  and  nails 
to  grow  uncut ; lying  on  beds  of  spikes ; hold- 
ing the  arms  upright  till  shrivelled  and  useless ; 
hanging  over  slow  fires,  with  a thousand  other 
forms  of  self-infliction,  in  the  effort  to  blunt 
and  deaden  every  motion  of  nature,  and  thus 
virtually  to  reduce  the  heart  to  a petrifaction, 
the  mind  to  a state  of  idiocy,  and  the  body  to 
that  of  an  immovable  statue.” 


PENANCES. 


37T 


While  some,  doubtless,  in  the"  blindness  of 
their  hearts,  are  actually  aiming  thus  to  attain 
to  a knowledge  of  God,  others,  use  a show  of 
austerities  to  excite  the  admiration  of  the  peo- 
ple, to  gratify  ambition,  to  secure  a reputation 
for  holiness,  and  often  to  use  this  reputation 
for  sanctity  as  a cloak  for  the  most  abominable 
sins.  AVhole  hosts  of  so-called  holy  men^  wander 
from  place  to  place,  as  very  wolves  in  sheeps’ 
clothing,  extorting  alms  from  rich  and  poor, 
living  in  debauchery,  and  making  their  names 
a stench  in  the  nostrils  even  of  the  debased 
Hindu. 

There  are  a multitude  of  forms  of  self-inflicted 
pain,  such  as  making  long  and-  distressing 
journeys  to  the  temple  of  a particular  god  upon 
the  hands  and  knees,  cutting  ofi*  the  end  of  the 
tongue,  running  wires  through  the  cheeks, 
walking  over  burning  coals  with  the  feet  bare, 
and  many  others,  which  are  not  so  much  parts 
of  a long-continued  system  of  austerities,  as 
single  acts  of  merit;  these  are  commonly  done 
in  fulfilment  of  a vow.  One  of  the  most  uni- 
versally-practised penances,  is  that  of  the 
churruk  pujah^  or  hook- swing ing . DitFerent 

as  are  the  customs  of  different  Hindu  nations, 
this  is  found  almost  everywhere  in  Hindustan. 


S78 


HINDUISM. 


It  is  a yearly  festival  in  honour  of  the  sangui- 
nary goddess  known  in  Madras  as  Mari-Am- 
men,  the  sender  of  cholera  and  smallpox,  and 
the  dreaded  slayer  of  thousands.  It  was  each 
year  celebrated  in  sight  of  our  residence  at 
Royapooram. 

On  a certain  Sunday  in  July,  the  top  of  a 
lofty  pole  would  be  seen  above  the  roofs  of  the 
houses  lying  between  us  and  the  beach,  with  a 
long  and  strong  cross-beam  fixed  upon  it,  like 
the  cross-beam  of  a well-sweep.  About  noon,' 
the  crowd  began  to  flow  by  our  house  towards 
the  beach.  Men  and  boys,  women  and  chil- 
dren, some  on  foot,  some  in  rude  native  car- 
riages, poured  in  a constantly-increasiug  stream 
towards  the  centre  of  attraction.  By  three 
o’clock,  the  crowd  on  the  sea-shore  around  the 
swinging-pole  became  immense,  and  the  cere- 
monies began.  The  person  about  to  perform 
the  pujah^  now  advanced  with  a cloth  wound 
about  his  middle,  but  otherwise  naked,  and  with 
his  body  daubed  over  with  yellow  paint  and 
holy  ashes.  In  the  lap  of  his  cloth,  which  is 
tucked  into  his  waist,  he  has  limes,  flowers, 
margosa-leaves,  and  other  trifles.  Advancing 
to  the  temple,  he  worships  the  idol,  and, 
throwing  himself  on  his  face,  awaits  the  inser- 


HOOK- SWINGING. 


371) 


tion  of  the  hooks.  The  officiating  priest,  (not 
a Brahmin,  for  this  is  a Sudra  service,)  taking 
up  as  much  of  the. skin  and  flesh  beneath  the 
shoulder-blade  as  he  can  grasp  within  his 
fingers,  thrusts  the  point  of  the  hook  into  the 
naked  back  of  the  devotee ; another  hook  is 
inserted  into  the  other  side  of  the  back.  These 
hooks  are  attached  to  a cord  -which  is  hung 
from  one  extremity  of  the  cross-beam.  Those  * 
who  hold  the  end  of  the  rope  hung  from  the 
other  extremity  of  the  beam  now  draw  upon  it, 
raising  the  opposite  end,  and  the  wretch  is 
swung  by  these  two  hooks  inserted  in  his  flesh, 
high  in  the  air  above  the  heads  of  the  multitude. 
At  the  sight,  an  exulting  cry  bursts  from  every 
mouth,  and  the  roar  of  the  surf  is  drowned  in 
the  united,  outburst  of  delight  which  comes  up 
from  ten  thousand  men  as  the  sound  of  many 
waters.  Those  who  hold  the  rope  now  move 
around  the  pole  in  a circle, carrying  the  beam, 
which  rotates  upon  a pivot,*  round  and  round, 
swinging  the  miserable  victim  of  superstition  in 
a circle  over  the  heads  of  the  multitude.  Hence 
the  name  of  the  ceremony,  churruk  pujah^  or 
circular  worship.  As  he  is  thus  suspended  be- 
tween earth  and  heaven,  with  nothing  but  the 
strength  of  his  own  flesh  to  prevent  his  falling 


380 


HINDUISM 


a mangled  carcass  on  the  ground,  he  loosens 
his  cloth  and  scatters  its  contents  to  the  crowd 
below.  As  the  limes  and  flowers  fall,  every 
hand  is  outstretched,  eager  to  catch  something 
from  a source  so  holy,  as  a charm  against  mis- 
fortune for  the  coming  year.  After  swinging 
thus  for  some  ten  minutes,  he  is  let  down,  and 
another  devotee  has  the  hooks  thrust  into  his 
* back,  is  raised,  swung,  and  in  his  turn  released. 
Another  and  .another  comes  forward,  and  the 
process  goes*  on  till  fifteen,  twenty,  or  even 
twenty-five,  are  swung  on  one  pole  in  a single 
day. 

What,  it  will  be  asked,  is  the  motive  to  such 
self-inflicted  tortures  ? The  motives  of  different 
persons  differ.  A man  is  ill ; Mari-Ammen  is 
about  to  slay  him,  and  in  his  extremity,  he  cries 
to  her  in  prayer,  promising,  if  spared,  to  per- 
form the  churruk  pujah  in  her  honour.  Another 
has  a sick  child,  and  in  his  distress  vows  to 
swing  if  it  is  spared.  Others,  again,  do  it  for 
pay,  they  enduring  the  suffering  for  a sufficient 
compensation,  and  their  employers  having  the 
credit  of  the  meritorious  act  set  to  their  ac- 
count ! 

Yet,  painful  as  are  such  scenes  of  blind  su 
perstition  and  fruitless  self-torture,  to  a Chris- 


PAINFUL  SCENE. 


381 


tian  heart,  a ’ little,  bloodless,  and  most  ordi- 
nary occurrence,  which  I noticed  when  last 
present  at  this  festival,  far  more  deeply  pained 
and  affected  my  soul.  As  I left  the  ground,  a 
father  just  before  me  was  leading  by  the  hand 
a little  girl  some  four  years  old.  As  they  came 
before  a small  temple  in  which  stood  a black, 
misshapen  god  of  stone,  the  father  put  his 
hand  upon  the  child’s  head,  made  her  fall  down 
upon  her  face  before  it,  worship  it,  and  then 
raising  her,  gave  to  her  some  candy  as  a reward 
for  her  ^obedience.  Poor  child!  my  heart  is 
sore  for  thee  1 How  false  and  fatal  are  thy 
earliest  thoughts  of  God  1 how  deluded  thy  first 
acts  of  devotion  ! The  first  prayer  lisped  by 
thine  infant  lips  is  to  a god  of  stone  ; thy  first 
act  of  obedience  to  a father’s  teachings  is 
idolatry ; thy  little  hands  are  first  clasped  in 
homage  to  a thing  of  naught.  And  when  thy 
childhood  gives  place  to  girlish  thoughts  and 
deeds,  and  the  girl  ripens  into  the  woman,  wife, 
and  mother,  darkness,  degradation,  and  hea- 
thenism will  be  thy  portion — thy  portion  to 
transmit  to  a coming  generation.  Will  the 
name  of  Jesus,  the  only  Saviour,  ever  fall  upon 
thine  ear  ? or  wilt  thou  live  and  die  as  though 
Christ  had  not  left  heaven  to  save  thee  ? And 


382 


HINDUISM. 


thou  art  but  one  of  the  countless  multitudes 
whom  Satan  has  bound  with  chains'  strong  as 
steel,  and  who  rejoice  and  glory  in  their  bonds! 
As  Christ  wept  over  Jerusalem,  so  might 
Christendom  weep  over  idolatrous  and  perish- 
ing India. 

Hinduism,  vast,  complicated,  and  hoary  with* 
antiquity,  holds  in  its  deadly  grasp  more  than 
A HUNDRED  MILLION  SOULS.  God  grant  that 
the  Sun  of  Righteousness  may  soon  shine  upon 
these  gloomy  night-shades,  and  banish' forever 
this  worse  than  Egyptian  darkness  fro^  these 
millions  of  immortal  minds  ! a darkness  doubly 
fearful  and  fatal ; for  they  love  darkness  rather 
than  light y because  their  deeds  are  evil. 


MUSICAL  INSTllUMENTS. 


PART  V. 


Iraki  in  t|r  Caraatir. 

The  American  in  India  dwells  not  only  in  a 
strange  land,  and  among  a people  of  a strange 
tongue,  but  he  also  breathes  a foreign  atmo- 
sphere, and  endures  a foreign  climate.  He  is 
and  must  be  an  exotic  transplanted  from  his 
native  soil,  and,  as  an  exotic,  lives  an  unnatural 
life. 

The  constant  heat  to  which  residents  of 
Madras  are  subjected  is,  to  those  who  come 
from  a cold  climate,  exceedingly  trying.  The 
mean  temperature  for  the  whole  year  is  84°  of 
Fahrenheit’s  thermometer.  It  is  not  so  much 
the  heat  of  any  one  day,  though  that  is  often 
great,  as  the  want  of  cool  nights  and  bracing 
winters,  the  unbroken  contihuousness  of  the 
heat,  that  enfeebles  them.  When  it  is  kept  in 
mind  that  January,  the  coldest  winter  month 
in  Madras,  is  hotter  on  an  average  of  the  twenty- 
four  hours  than  the  average  of  July  in  New 


384 


THE  CLIMATE. 


York  or  Philadelphia,  the  difficulty  of  retaining 
health  and  vigour  will  be  understood. 

Those  who  in  the  course  of  trade  or  travel 
tarry  for  a short  time  in  India,  speak  of  the 
“luxuries  of  the  East.”  These  luxuries  are 
often  attempts  to  neutralize  this  ever-present 
heat,  and  to  enable  the  foreigner  to  live  and 
labour  in  a climate  to  which  by  birth  and  pre- 
vious habits  he  is  an  entire  stranger.  To  the 
New  Englander,  amid  the  hills  of  Massachu- 
setts, the  punkah,  the  bath,  and  the  aid  of 
servants  might  seem  mere  luxuries ; but  to  the 
same  New  Englander  in  India  they  are  no 
more  luxuries  than  would  be  a coal  fire  or  a 
greatcoat  in  December  amid  his  native  hills. 
They  are  means  used  to  counteract  or  make 
amends  for  a debilitating  climate. 

Yet,  though  he  take  as  many  precautions 
and  use  as  much  prudence  as  he  can  consist- 
ently with  his  calling,  the  missionary  cannot 
avoid  the  effects  of  this  constant  heat.  He 
cannot  expect  to  have  that  measure  of  vigour, 
elasticity,  and  activity  which  he  might  have 
enjoyed  at  home.  Without  this  vigour,  how- 
ever, many  persons  will  retain  so  much  health 
and  strength  as  to  labour  with  effect  for  twenty, 
thirty,  or  forty  years.  There  are  now  five 


ILL  HEALTH. 


385 


ordained  missionaries  of  the  American  Board 
of  Foreign  Missions  who  left  America  thirty- 
five  and  thirty-eight  years  since ; nor  are  they 
behind  their  younger  brethren  in  the  zeal  and 
constancy  of  their  labours.*  Experience  shows 
that  the  greater  part  of  those  who  prove  unable 
to  endure  the  climate  fail  within  five  or  six 
years  after  their  arrival.  If  this  period  be 
past  without  serious  loss  of  health,  the  prospect 
for  labouring  many  years  is  very  good.  Our 
young  men  therefore  need  not  look  forward  to 
a mission  to  India  as  a certain  means  of  short- 
ening life  ; nor  should  parents  feel  that  sending 
their  children  thither  is  consigning  them  to  an 
early  grave. 

It  was  our  lot  to  prove  of  the  number  of 
those  ill  adapted  to  withstand  the  influences  of 
an  Indian  climate.  Again  and  again  did  sick- 
ness visit  us,  until  there  was  little  hope  of  a 
recovery  of  health  and  strength  without  a resort 
to  a cooler  climate.  It  was  decided  that  we 
should  visit  the  range  of  mountains  known  as 
the  Neilgherry  Hills,  to  seek,  in  their  more 
bracing  atmosphere,  a corrective  for  the  weak- 


* Of  these,  two  have  died  during  the  present  year 
1855. 


33 


386 


TRANSIT  BANDY. 


ness  and  ill  health  occasioned  by  a residence 
on  the  plains. 

India,  with  its  habits  fixed  by  the  authority 
of  three  thousand  years,  has  been  compelled  by 
British  supremacy  to  receive  some  novelties  ; 
one  of  these  is  the  ‘‘  transit  handy the  con-^ 
veyance  by  which  we  were  carried  to  the  hills. 
The  palankeen,  which  is  both  slow  and  expen- 
sive, has,  within  a few  years  past,  been  some- 
what superseded  in  the  carriage  of  passengers 
from  Madras  to  Bangalore,  Mysore,-  and  the 
mountains,  by  this  mode  of  travel.  The 
transit  bandy  is  a peculiar  kind  of  vehicle.  It 
is  very  nearly  a palankeen  on  wheels,  and 
more  like  a little  omnibus  without  seats,  and 
drawn  by  one  horse  or  two  bullocks,  than  any 
other  American  conveyance.  On  the  level  fioor 
you  lay  a mattrass,  with  pillows  or  bundles  to 
raise  your  head,  and  stow  away  in  every  corner 
and  recess  some  article  needed  for  the  way. 
Should  you  trust  to  an  imaginary  “ Arcot 
Hotel,”  or  “ Mysore  House”  for  entertainment, 
the  bare  walls  of  the  travellers’  bungalow  would 
sadly  disappoint  your  expectations.  Your 
transit  bandy  must  be  storehouse,  pantry,  ward- 
robe, and  library,  as  well  as  bedroom,  for  the 
journey. 


SLOW  PROGRESS. 


387 


Our  luggage  had  been  sent  off  some  days 
before  in  bullock  bandies,  which  were  allowed 
about  a month  to  get  through  the  three  hun- 
dred and  sixty  miles  between  us  and  the  moun- 
tain-top, as  they  travel  at  somewhat  less  than 
railroad  speed.  Our  own  conveyance,  drawn 
by  a gaunt  and  rather  unpromising  horse,  drew 
up  before  the  door  just  at  dusk,  after  a sultry 
day  in  March.  We  were  soon  housed  in  its  close 
quarters,  something  in  the  style  of  two  pas- 
sengers in  a steamboat  berth  on  wheels.  Off 
we  started  in  fine  style,  gazed  after  by  a gaping 
crowd  of  men  and  boys.  Through  the  streets 
of  Black-town,  and  out  at  the  Elephant  gate, 
we  drove ; but,  alas ! this  rate  of  travel  was 
too  good  to  last.  We  foolishly  looked  for  speed 
in  India,  and,  like  many  wiser  persons,  were 
disappointed.  Our  horse  was  changed  every 
five  miles,  and  usually  for  the  worse,  so  that 
morning  found  us  not  at  Walla ja-pettah,  as  we 
had  been  promised,  but  far  this  side  of  it.  Noon 
came  with  its  glaring  sun  pouring  forth  floods 
of  irresistible  rays ; but  we  were  still  toiling 
wearily  on,  wilted  and  well-nigh  exhausted  by 
the  heat.  So  great  was  the  difference  of  opinion, 
as  to  the  rate  at  which  we  ought  to  go,  between 
the  driver  and  the  horses,  that  the  controversy 


888 


NOTES  OF  TRAVEL. 


sometimes  brought  us  to  a dead  halt ; one  of 
the  latter  for  some  time  was  utterly  unmoved 
by  blows  or  persuasions,  even  resisting  the 
hint  of  a rope  tied  to  his  leg  to  pull  it  for- 
ward ; but  at  last  he  started  under  special 
inducements,  and  to  our  great  satisfaction 
did  not  stop  until  he  reached  the  stable  of  the 
next  relay. 

We  were  glad  enough,  at  two  o’clock,  to 
reach  Wallaja-pettah  and  to  exchange  our  close 
bandy  for  the  comfortable  shelter  of  a roof,  and 
to  receive  a w^arm  welcome  from  our  associates 
in  the  missionary  work  stationed  at  this  place. 
Two  months  earlier  they  had  left  Madras  to 
commence  a new  station  in  this  populous  dis- 
trict. How  sorely  preachers  of  the  gospel  are 
here  needed,  (and  of  all  the  presidencies  of 
India,  Madras  is  best  supplied,)  will  be  seen 
from  the  fact  that  from  Madras  to  Arcot,  and 
from  Arcot  on  to  Bangalore,  a distance  of  two 
hundred  miles  upon  the  great  highway  from 
the  sea  to  the  interior,  there  was  not,  at  that 
time,  one  missionary  of  any  society,  English  or 
American.  And,  in  almost  any  direction,  you 
might  go  one  or  two  hundred  miles  north  or 
south  of  this  line  without  finding  anywhere  a 
Christian  missionary.  All  is  darkness,  unillu- 


BETEL-NUT. 


389 


mined  even  by  the  little  taper  lights  of  isolated 
missionary  stations. 

Wallaja-pettah  contains  some  twenty-five 
thousand  inhabitants,  and  is  an  unusually  pros- 
perous native  town.  It  is  enriched  by  an  ex- 
tensive inland  commerce ; and  the  neatness  of 
its  streets,  and  the  comfortable  appearance  of 
its  houses,  give  evidence  of  its  prosperity. 
From  the  interior,  grains,  indigo,  and  other 
products  are  brought  here  and  bought  by  the 
Wallaja-pettah  merchants,  by  whom  they  are 
sent  on  to  Madras.  This  town  is  a great  mart 
for  the  areca-nut^  which  is  often  spoken  of  by 
writers  on  India  as  “betel,”  or  “betel-nut.” 
It  is  a nut  with  an  intensely  bitter  taste,  the 
fruit  of  a tall  and  beautiful  palm,  with  a trunk 
but  four  or  five  inches  in  diameter,  and  crowned 
by  a tuft  of  brilliant  leaves.  The  nut  is  cut  in 
slices,  and  one  piece  laid  upon  the  pungent 
peppery  betel-leaf,  with  a little  moist  lime  and 
tobacco.  These  are  wrapped  in  the  leaf  and 
chewed,  very  much  as  tobacco  is  chewed  by 
some  Americans.  This  practice  is  almost  uni- 
versal. Boys,  men,  and  women,  all  chew ; and 
they  would  as  soon  give  up  their  rice  as  relin- 
quish their  “ vittely-pakku,”  or  betel.  It  stains 

33* 


390 


NOTES  OF  TRAVEL. 


the  saliva  and  mouth  of  a blood-red  colour, 
injures  the  teeth,  and  gives  to  the  women  espe- 
cially a disgusting  appearance.  The  beautiful 
white  teeth  of  some  of  the  Christians  who  have 
renounced  this  indulgence  form  a pleasant  con- 
trast to  the  red  lips  and  black  teeth  of  the 
heathen  around  them. 

Having  been  refreshed  by  the  hospitality  of 
our  friends,  wx  resumed  our  journey  on  the 
evening  of  the  succeeding  day.  At  the  eastern 
end  of  the  main  street,  as  you  enter  the  town, 
stands  the  preaching-bungalow  of  the  mission* 
ary ; as  you  go  out  at  its  western  end,  you  see 
the  tall  pagoda  of  the  heathen  temple.  Life 
and  death  are  thus  set  before  its  people ; but 
heathenism,  alas ! has  all  the  power  of  a long 
possession  of  the  land  and  of  those  who  dwell 
in  it.  Nothing  but  confidence  in  the  unchange- 
ableness of  the  purposes  and  promises  of  God 
enables  the  Christian  to  see  by  faith  the  time 
when  India  shall  submit  to  Christ.  To  human 
view  the  prospect  would  be  most  dark  without 
the  light  of  these  precious  promises.  We  need 
not  wonder  that  ungodly  men  scoff  at  the  im- 
potency  of  our  efi’orts ; but  we,  who  count  Him 
faithful  that  promised,  see  by  faith  the  time 
when  India  shall  cast  her  idols  to  the  moles  and 


PALAR  RIVER. 


391 


bats,  and  bow  before  the  throne  of  Jehovah, 
the  one  true  God. 

Three  miles  from  Wallaja-pettah  you  reach 
Arcot,  and  there  cross  the  Palar  River.  Now, 
as  when  I had  previously  crossed  this  river,  its 
bed  was  a vast  field  of  sand.  On  arriving  at 
its  bank,  our  horse  was  unharnessed,  not  that 
we  might  take  a boat,  but  for  our  bandy  to  be 
dragged  across  by  men.  From  a village  on 
the  bank  of  the  river,  some  twenty  or  thirty 
men,  each  with  but  a strip  of  cloth  about  his 
middle,  rushing  out  with  ropes  in  their  hands, 
fastened  them  to  our  bandy.  Tugging,  strain- 
ing, and  shouting,  they  dragged  it  through  the 
deep  sand  to  the  opposite  shore.  The  pay  for 
this  service,  which  was  about  seventy  cents  to 
be  divided  among  the  whole,  seemed  a small 
sum  for  so  many,  but  was  a full  compensation, 
and  entirely  satisfactory  to  them.  At  any 
time,  on  the  arrival  of  a traveller’s  bandy,  they 
throw  down  every  thing,  and  run  to  secure  the 
job. 

On  our  return  from  the  hills,  we  recrossed 
the  Palar  when  it  was  dry  almost  from  shore 
to  shore;  but  on  the  next  day,  when  I accom- 
panied Mr.  S.  to  preach  on  the  opposite  side 
)f  the  river,  it  was  an  unbroken  stream  of  tur- 


892 


NOTES  OF  TRAVEL. 


bid  water,  rolling  silently  along,  and  full  half  a j 
mile  in  width.  AVe  were  hardly  able  to  ford 
it  on  horseback.  Rain  had  fallen  among  the 
hills  farther  up,  and  in  a single  night,  to  use 
an  Indian  phrase,  ‘Hhe  river  had  come  down.” 
This  is  characteristic  of  Indian  rivers.  You  ’ 
may  pass  a beautiful  stream,  with  the  water  just 
wetting  the  hoofs  of  your  horse,  in  the  morn-  | 
ing,  and  in  the  afternoon  find  it  an  impassable  i 
river  or  a swollen  and  foaming  torrent.  In  j 
such  a case  the  traveller  is  compelled  often  to 
sit  down  and  quietly  wait  until  “ the  river  has 
run  by.”  The  rain  which  has  filled  the  chan- 
nel with  water  ceases,  and  the  flood  subsides, 
allowing  a renewal  of  intercourse  between  the 
opposite  sides  of  the  stream.  AVhere  such  obsta- 
cles are  common,  a primitive  sort  of  ferry-boat 
is  made  by  covering  a large  circular  bamboo 
basket  with  raw  ox-hide.  In  one  of  these  a 
dozen  persons  may  embark,  and  be  ferried 
across  with  safety  by  means  of  a rope  stretched 
from  bank  to  bank. 

The  natives  bringing  produce  from  the  in- 
terior are  often  detained  for  days  with  their 
clumsy  carts  until  the  waters  shall  subside. 
Thus  “waiting  for  the  river  to  run  by”  in 
India  is  no  joke,  but  a sober  reality,  and  one, 


Buffalo-cart  in  the  Mysoro.  P- 


HINDU  CARTS. 


393 


too,  most  trying  to  the  patience.  Patience, 
however,  is  indigenous  to  India : to  sit  still  is 
never  a misfortune  to  the  Hindu  while  he  has 
any  thing  to  eat. 

The  common  carts  used  for  the  transporta- 
tion of  goods  from  the  interior,  which  con- 
stantly pass  the  traveller  on  this  road,  are 
many  of  them  exceedingly  primitive  in  their 
construction.  A pole  is  attached  to  a simple 
frame  running  upon  two  solid  wheels,  made 
sometimes  of  a circular  cut  from  a tree,  some- 
times of  two  pieces  clamped  together.  The 
yoke  merely  lies  upon  the  necks  of  the  cattle 
without  being  fastened,  except  that  a pin  at 
each  extremity  keeps  it  from  slipping  off.  These 
bandies  are  drawn  sometimes  by  oxen,  some- 
times (as  in  the  accompanying  illustration)  by 
domesticated  buffaloes,  whose  hairless  hide  is 
mercilessly  belaboured  by  the  driver.*  These 

In  the  illustration,  the  driver,  as  is  very  customary,  is 
■walking  beside  the  pole  of  the  bandy  and  between  the 
buffaloes,  to  urge  them  on  by  blows,  cries,  and  pushes. 
The  shaved  head  and  coodamy  or  queue  will  be  noticed. 
An  European,  if  thus  exposed,  would  soon  be  prostrated 
by  a sunstroke.  A native  in  better  circumstances  is  walking 
under  the  shelter  of  a palm-leaf  umbrella,  and  a cooly  is 
trotting  by  with  a tin  box  upon  his  head.  In  the  back- 
ground are  natives  seated  on  ih^piol  of  a small  house. 


394 


NOTES  OF  TRAVEL. 


clumsy,  heavy,  creaking,  groaning  vehicles 
take  weeks  to  pass  over  the  distance  that 
would  be  crossed  in  a day  by  the  rail-car.  In 
nothing  is  India  more  deficient  than  in  means 
of  intercourse.  With  the  exception  of  a few 
main  lines,  the  roads  are  mere  tracks  through 
sandy  plains  or  over  rocks  and  hills.  It  is  not 
to  be  wondered  at,  that,  with  such  roads,  such 
cattle,  such  carts,  and  such  easiness  of  disposi- 
tion, the  Hindu  bandy-man  should  not  he  a 
swift  carrier.  They  are  greatly  outstripped 
by  the  coolies,  who  with  boxes  on  their  heads, 
weighing  sixty  pounds,  travel  twenty  miles  or 
more  a day,  often  for  distances  of  many  hun- 
dred miles. 

Fifteen  miles  from  Arcot  brought  us  to  Vel- 
lore, a town  used  as  a station  for  British  troops, 
well  fortified,  and,  for  many  generations  past,  a 
stronghold  of  the  chieftains  of  Southern  India. 
About  the  fort  is  a deep  ditch  filled  with  water 
from  the  Palar  River,  and  inhabited  by  many 
alligators.  These  scaly  monsters  serve  as  a 
complete  guard ; for  no  one  dares  to  venture 
through  the  moat,  lest  he  should  find  himself  in 
their  capacious  and  well-armed  jaws. 

- Vellore  is  famous  for  a most  fearful  tragedy 
which  was  here  enacted  less  than  fifty  years 


VELLORE. 


395 


since,  (in  1806.)  The  sons  of  Tippoo,  who 
were  kept  in  a liberal  confinement  in  this  fort 
after  the  overthrow  of  their  father’s  kingdom, 
were  regarded  with  deep  interest  by  the  Mo- 
hammedans, who  lost  their  power  with  the 
dynasty  of  Tippoo.  This  source  of  trouble, 
combined  with  an  injudicious  regulation  as  to 
the  dress  of  the  sepoys,  (native  soldiers  in  the 
service  of  England,)  lead  to  a dissatisfaction 
which  ended  in  a rising  of  the  sepoys  against 
the  English  troops. 

In  the  dead  of  night,  two  battalions  of  the 
native  soldiery  surrounded  the  barracks  of  the 
English  force,  and  poured  in  upon  them  a fatal 
fire  through  every  door  and  window.  At  the 
same  time,  the  sentries,  the  soldiers  of  the 
guard,  and  the  sick  in  the  hospital  were  cruelly 
murdered.  The  sepoys  rushed  in  upon  the 
affrighted  victims,  shot  down  those  who  at- 
tempted to  escape,  and  plundered  the  officers’ 
quarters.  But  they  had  not  done  their  work 
so  effectually  as  they  hoped.  A fugitive 
escaped,  and  flying  to  Arcot  bore  the  tidings 
of  the  slaughter  of  his  comrades.  A regiment 
of  British  dragoons,  burning  with  a desire  to 
save  or  avenge  their  countrymen,  hastened 
from  Arcot  to  Vellore,  charged  through  the 


896 


NOTES  OF  TRAVEL. 


unguarded  gates  of  the  fort,  and  cut  down, 
without  mercy,  the  mutineers,  who  were  so 
much  engrossed  with  their  deeds  of  blood  and 
ra,pine,  that  they  had  neglected  all  means  of 
defence.  Six  hundred  men  were  slain  on  the* 
spot,  and  two  hundred  more  dragged  from 
the  concealments  to  which  they  had  fled,  and 
shot.  The  sons  of  Tippoo  were  soon  after  re- 
moved to  Calcutta,  far  from  the  scenes  and 
friends  of  their  father’s  rule. 

We  now  were  drawing  near  the  foot  of  the 
Eastern  Ghauts,  a range  of  highlands  running 
up  into  craggy  granite  peaks,  which  stretches 
along  the  eastern  side  of  India,  parallel  to  the 
sea.  The  road  grew  hilly  and  rough,  and  our 
horse  was  replaced  by  a pair  of  bullocks,  more 
able  to  draw  us  up  the  mountain  passes  leading 
to  the  elevated  table-land  of  the  Mysore.  Up 
hill  and  down  we  went,  and  up  and  down,  but 
more  up  than  down,  until,  on  the  second  day, 
we  had  left  the  ascent  behind  us,  and  entered 
upon  the  plateau  reaching  from  the  Eastern  to 
the  Western  Ghauts,  and  varying  from  eighteen 
hundred  to  three  thousand  feet  in  its  elevation 
above  the  sea.  This  journey,  through  steep 
passes,  with  granite  hills  on  the  right  and  left, 
and  masses  of  rock  rolled  into  ravines,  trans- 


BANGALORE. 


397 


ported  us  in  thought  to  the  granite  hills  of 
New  England;  but  the  similarity  stopped  here.. 
In  place  of  neat  villages  and  towns,  with  the 
w’hite  spire  of  the  Christian  church  peeping  out' 
from  among  the  trees,  the  school-house  beside- 
it,  and  the  pastor’s  dwelling  just  beyond,  we 
found  jungly  deserts,  with  intervals  of  cultiva- 
tion, towns  of  close-clustering  huts,  temples  to 
Siva,  Vishnu,  Ganesha,  and  other  false  gods;* 
while  the  hill-tops  were  crowmed  with  idolatrous^ 
shrines  or  ancient  forts,  the  scenes  of  many 
bloody  strife,  now  falling  to  ruins. 

After  reaching  the  level  of  the  table-land,, 
our  journey  was  over  a beautiful  rolling  country,, 
dotted  with  villages  and  cultivated  fields,  to  the^ 
city  of  Bangalore,  where  we  tarried  for  three 
weeks,  preparatory  to  entering  the  cooler  air 
of  the  Blue  Mountains  of  Coimbatoor. 


§nnplort 

Of  all  the  stations  occupied  by  the  English 
in  Southern  India,  Bangalore  is  certainly  the 
most  charming.  Having  an  elevation  of  three 
thousand  feet  above  the  level  of  the  sea,  it 

34 


398 


BANGALORE. 


enjoys  a climate  which,  though  still  tropical,  ia 
most  refreshing,  especially  in  the  winter  months, 
to  the  invalid  from  the  low-lands.  Hence,  it  is 
much  used  as  a health-station  for  those  needing 
a change  from  the  oppressive  heat  of  the  sta- 
tions below  the  Ghauts,  and  also  as  the  head- 
quarters of  a large  body  of  troops.  The  differ- 
ence of  temperature,  while  it  does  not  prevent 
the  growth  of  tropical  plants,  enables  the 
gardener  to  raise  grains,  vegetables,  and  fruits 
which  cannot  endure  the  heat  of  Madras.  Wheat, 
potatoes,  strawberries,  and  many  excellent  gar- 
den vegetables  are  abundant,  in  addition  to  the 
mangoes,  guavas,  melons,  and  other  fruits  of 
the  plains. 

The  country  around  is  well  cultivated.  Much 
of  it  is  devoted  to  gardening,  as  Bangalore 
supplies  not  only  its  own  population,  but  that 
also  of  the  metropolis,  with  potatoes  and  vege- 
tables, as  well  as  wheat.  Many  of  the  drives 
about  the  city  are  very  delightful.  The  roads 
are  lined  with  shade-trees,  the  mango  and  the 
banyan  often  interlocking  their  branches  in  a 
leafy  canopy  above  you;  and  the  fields  are 
•divided  by  hedges  of  the  gigantic  aloe,  with  its 
mast-like  flower-stem,  surmounted  by  a pyramid 
of  white  blossoms ; or  your  way  leads  you  through 


BANGALORE. 


399 


a grove  of  noble  tamarind-trees  guarding  a hea- 
then temple,  with  a tank  beyond,  on  whose 
banks  the  tall  and  exquisitely  graceful  areca- 
palm  is  growing,  branchless,  tapering,  slender, 
and  crowned  with  an  evergreen  tuft  of  waving 
and  glittering  leaves. 

Canara^  or  Carnata,  was  anciently  a Hindu 
kingdom,  embracing  the  noble  table-land  on 
which  Bangalore  now  stands.  Its  capital,  Bija- 
pore,  is  now  a heap  of  ruins,  covering  a surface 
of  many  miles.  In  common  with  every  portion 
of  this  thrice-conquered  land,  the  sword  and 
torch  have  spread  desolation  and  misery  through 
all  its  borders.  Almost  within  our  own  day,  its 
king,  whose  capital  was  then  Mysore,  gave 
Bangalore  as  a jaghire  • or  fief,  from  which  to 
support  himself  while  commander  of  his  mas- 
ter’s forces,  to  Ilyder  Ali.  This  daring,  able, 
and  unscrupulous  man,  who  soon  dethroned  his 
sovereign  to  establish  a dynasty  of  his  own, 
fortified  the  place  strongly,  and  made  it  one  of 
his  chief  strongholds.  The  fort  is  in  shape  an 
oval,  and  about  a mile  in  circumference,  and  is 
surrounded  by  a deep  ditch.  By  Hyder  and 
his  son  it  was  deemed  almost  impregnable. 
But^the  stronghold  did  not  prove  strong  enough 
to  resist  the  cannonade  of  British  artillerists. 


400 


BANGALORE. 


In  1791,  it  was  stormed  bj  the  English  army 
under  Lord  Cornwallis,  (whose  name  is  familiar 
to  us  from  the  fact  of  his  surrender  at  York- 
towh  to  Washington,  in  1782,  having  been  the 
closing  event  of  our  Revolutionary  War,)  and 
carried  with  great  slaughter.  It  is  now  held  by 
the  English ; and  so  completely  has  the  domi- 
nion passed  into  the  hands  of  the  new  lords  of 
the  soil,  that  you  would  not  suppose  that  it  had 
ever  been  in  other  hands,  and  that  here,  a few 
years  since,  English  officers  had  been^  shut  up 
ill  dungeons  or  led  out  to  execution  by  Hindu 
chieftains. 

Bangalore  is  now  the  principal  station  for 
the  troops  of  the  Honourable  East  India  Com- 
pany in  the  Madras  presidency.  It  is  recom- 
mended for  this  purpose  by  the  salubrity  of  the 
climate  and  its  central  position.  The  English 
regiments,  after  being  quartered  for  several 
years  in  Madras,  Trichinopoly,  and  other  sta- 
tions in  the  plains,  are  transferred  to  Banga- 
lore, and,  after  remaining  there  for  a year  or 
two,  give  place  to  others  needing  a similar 
change.  The  presence  of  several  thousand 
troops,  both  English  regiments  and  regiments 
of  native  soldiery  with  English  commanding 
officers,  gives  a lively  and  brilliant  aspect  to 


Sepoys — Jfatire  Infantry. 


SEPOYS. 


401 


the  place.  The  barracks  for  infantry  and 
cavalry  are  abundant  for  many  regiments,  and 
bungalows  in  pretty  gardens  give  pleasant 
quarters  to  the  officers.  On  the  parade-ground 
the  manoeuvres  of  the  tt’oops  may  be  daily  seen 
and  the  sound  of  military  music  be  heard ; 
every  morning  the  young  cadets,  who  have 
newly  arrived  from  Great  Britain  to  serve  as 
officers  in  the  army  of  India,  are  drilled  in 
their  duties  by  grave,  and  often  noble-looking, 
native  officers.  It  is  about  one  hundred  years 
since  native  troops  were  first  trained  to  European 
tactics  by  the  French  at  the  siege  of  Cuddalore, 
(1746,)  and  now  the  East  India  Company 
maintains  the  immense  number  of  two  hundred 
and  forty  thousand  sepoys.  Thus  she  governs 
India  with  Hindu  soldiers,  and  subdues  new 
provinces  with  levies  from  those  already  united 
to  the  empire.  In  addition  to  this  force,  there 
are  in  India  rather  less  than  fifty  thousand 
English  troops,  to  maintain  English  sovereignty 
over  not  less  than  one  hundred  and  twenty 
millions  of  Asiatics,  thousands  of  miles  away 
from  succour  from  their  native  land.  Yet  the 
Hindu  fights  bravely  beside  the  Englishman, 
and  lays  down  his  life  to  increase  the  power  of 
the  flag  under  which  he  marches.  We  trust 


402 


BANGALORE. 


that  India  will  be  thus  subdued  to  Christ  by . 
the  efforts  of  a host  of  native  preachers  of  the 
gospel,  trained  and,  for  the  present,  led  by 
strangers  from  Christian  lands.  The  church 
will  greatly  mistake  her  duty  if,  in  her  mis- 
sionary labours  in  Hindustan,  she  neglects  to 
raise  up  Hindus  to  go  forth  and  conquer  the 
land  in  the  name  of  the  Lord  of  Hosts. 

The  town  of  Bangalore  is  distinct  from  the 
fort,  and  contains  100,000  inhabitants.  Of 
these,  60,000  inhabit  the  and.  40,000, 

chiefly  Tamil  people,  live  in  a separate  quarter, 
and  are  mainly  supported  by  trafficking  with 
the  troops.  The  inhabitants  of  the  pettah,  or 
walied  town,  are  purely  Canarese,  with  a lan- 
guage distinct  from  the  Tamil,  though  allied  to 
it,  the  language  of  the  ancient  realm  of  Canara. 
Its  walls  are  merely  a mud  embankment  within  a 
ditch,  and  could  make  little  resistance  to  an 
enemy ; yet,  as  they  still  stand,  the  visitor  can 
only  enter  through  the  gates.  On  going  in'at 
one  of  these  gateways  to  visit  the  place,  (for 
all  foreigners  live  without  the  walls  in  houses 
surrounded  by  gardens,)  the  first  thing  that 
struck  me  was  an  idol-temple  on  the  left  hand, 
with  a grog-shop  on  the  right.  Thus,  as  though 
fearing  that  idolatry  would  be  uprooted  by  the 


THE  STREET 


403 


word  of  God,  Satan  is  raiteing  up  in  drunken- 
ness a barrier  to  the  spread  of  the  gospel  in 
India.  It  is  as  true  that  no  drunkard  as  that 
no  idolater  shall  enter  into  the  kingdom  of 
heaven  ; and  now,  to  her  shame  it  must  be  said, 
the  influence  of  Christian  England  is  introducing 
many  a Hindu  to  this  road  to  everlasting  death. 

But  pass  this  sad  s.pot,  and  the  long  street 
which  stretches  before  you  is  straight  and 
broad,  and  pleasantly  skirted  on  both  sides 
with  cocoanut-palms.  The  houses  are  low,  and 
roofed  with  hard  mud  laid  upon  boards  lying 
evenly  across  the  walls,  with  gutters  of 
crockery- ware  to  carry  off  the  rain.  Women 
etand  in  the  doorways,  with  blue  and  yellow 
robes  thrown  gracefully  over  their  shoulders 
and  folded  around  their  waists.  With  rings  on 
their  clattering  toes,  and  jewels  in  their  ears 
and  noses,  they  chat  with  one  another  or 
scream  out  the  gossip  of  the  day  to  their  friends 
across  the  street.  The'  men  stand  idly  round, 
or  sit  behind  their  piles  of  goods  exposed  for 
sale  on  boards  raised  a few  inches  from  the 
ground,  while  throngs  of  pedestrians  walk 
through  the  middle  of  the  street  (for  there  are 
no  sidewalks)  to  their  places  of  business  or 
labour. 


404 


BANGALOKE. 


Not  the  least  r^umerous,  and  certainly  to  a 
stranger  the  most  amusing,  portion  of  the  popu- 
lation of  Bangalore,  is  the  multitude  of  monkeys 
that  make  their  homes  on  the  houses,  trees,  and 
walls.  Not  two  or  three  consumptive  creatures, 
such  as  we  see  in  menageries  at  home,  or  the 
more  miserable  victims  of  organ-grinders, 
twitched  and  tortured  into  a fictitious  anima- 
tion ; but  scores  and  hundreds  of  them,  all  life 
and  mischief,  running  over  house-tops,  drop- 
ping into  the  street,  scampering  up  the  cocoa- 
nut-trees,  evidently  quite  at  home,  and  looking 
with  up-drawn  eyebrows  at  the  white-faced 
stranger  who  has  intruded  upon  their  domains. 
So  numerous  are  they,  that  the  people  cannot 
roof  their  houses  with  tiles,  as  in  most  Hindu 
towns,  for  their  mischievous  fellow-citizens 
would  break  and  carry  off  the  tiles.  They  are 
as  troublesome  to  the  residents  of  the  place  as 
they  are  amusing  to  the  mere  visitor ; for  they 
steal  all'  they  can  lay  their  hands  upon,  even 
snatching  food  from  the  children.  They  seem 
to  consider  themselves  lords  of  the  manor ; and 
at  one  time  in  my  walk,  came  dropping  from 
the  eaves  of  the  houses  and  from  the  trees,  and 
followed  'at  my  heels,  grinning,  showing  their 
teeth,  and  barking  in  so  threatening  a style, 


MONKEYS. 


405 


that  I was  really  afraid  they  would  lay  violent 
nands  upon  me.  They  are  especially  diverting 
as  you  see  them  on  and  about  the  mud  wall 
that  surrounds  the  town.  This  is  appropriated 
especially  to  their  residence,  and  here  they  as- 
semble in  great  numbers,  exhibiting  all  the 
phases  of  monkey  life.  You  see  them  of  all 
ages  and  statures  in  family  groups;  the  aged 
grandsire,  gray-haired  and  wise,  deep  in  medi- 
tation, the  father  watching  the  gymnastics  of 
the  younger  members  of  the  family,  as  they 
strengthen  their  muscles  by  swinging  from  the 
tree-boughs,  while  the  mother  nurses  her  hairy 
pet  upon  her  knee.’  Two  staid  matrons  will  be 
gravely  examining  each  other’s  coats  for  any 
unfortunate  insects,  "while  snappish  and  pugna- 
cious old  bachelors  are  bristling  their  hair, 
stiffening  their  tails,  and  exhibiting  every  symp- 
tom of  an  approaching  combat.  On  any  alarm, 
they  are  all  off  in  a twinkling,  the  mother  run- 
ning up  some  tree  as  nimbly  as  the  rest,  quite 
unimpeded  by  the  baby-monkey  which  clasps 
its  arms  around  her  body  and  clings  to  her  till 
she  reaches  a place  of  safety. 

Why,  it  may  be  asked,  if  they  are  so  trouble- 
some, are  they  not  driven  away  or  destroyed  ? 
Tlie  answer  furnishes  an  evidence  of  the  degrada- 


'406 


BANGALORE. 


tion  to  which  idolatry  has  reduced  the  Hindus. 
They  have  a monkey-god^  Hanuman  by  name, 
famous  in  the  annals  of  the  hero-god  Rama  as 
the  leader  of  an  army  of  monkeys  from  the 
continent  to  Ceylon,  to  aid  in  the  rescue  of  his 
wife  from  the  custody  of  a giant  of  fearful 
power.  This  monkey-god  is  widely  worshipped 
in  India.  In  many  private  houses,  as  well  as 
in  the  temples,  his  image  is  kept,  to  be  prayed 
to  and  honoured  with  religious  services  and 
offerings.  The  mass  of  the  people  look  upon 
these  monkeys  with  a superstitious  reverence,^ 
and  would  not  dare  to  do  them  any  harm.  In 
some  places  there  are  hospitals  for  invalid 
monkeys.  In  many  parts  of  India  it  is  con- 
sidered a work  of  religious  merit  to  give  them 
food ; and  some  of  them  make  this  charity  a 
regular  duty.  I have  seen  a man  with  quite  a 
load  of  cakes  of  coarse  bread,  surrounded  by  a 
crowd  of  these  mischievous  divinities,  dispens- 
ing with  great  gravity  a piece  to  each  as  it 
came  up  and  held  out  its  paw  for  the  offering. 
Some  of  the  cunning  fellows  would  hide  what 
was  given  them,  and,  returning  with  an  inno- 
cent air,  demanded  a second  portion. 

Other  equally  foolish  modes  of  attaining  hea- 
venly bliss  strike  the  eye.  Even  the  feeding 


GOOD  WORKS. 


407 


of  ants  is  accounted  a mode  of  acquiring  merit, 
to  improve  the  condition  of  the  soul  in  its  next 
birth.  Men  may  be  seen  going  from  ant-hill 
to  ant-hill,  and,  with  great  care,  sprinkling 
around  each  a circle  of  rice  flour.  How  vain 
are  these  attempts  to  create  a righteousness 
that  shall  save  the  soul  from  the  wrath  of  God ! 
How  can  the  feeding  of  ants  and  monkeys,  or 
the  more  arduous  task,  of  penance,  the  fasting, 
cutting  of  the  flesh,  swinging  on  hooks,  walk- 
ing on  nails,  or  laying  down  of  life  itself  upon 
the  funeral  pile,  cleanse  the  soul  from  the  pol- 
lution of  sin,  or  prepare  it  to  stand  before  God  ? 
All  is  in  vain  ! And  equally  vain  is  the  con- 
fidence of  the  self-righteous  in  Christian  lands, 
who  look  for  salvation  to  morality,  charity, 
amiability,  or  good  works.  Let  us  be  thank- 
ful that  we  have  a better  righteousness  to  pre- 
sent before  God,  even  the  righteousness  that 
is  by  Jesus  Christ,  who  ‘‘  his  own  self  bare 
our  sins  in  his  own  body  on  the  tree.”  ‘Mf  we 
confess  our  sins,  he  is  faithful  and  just  to  for- 
give us  our  sins,  and  to  cleanse  us  from  all  un- 
righteousness.” 

Bangalore  has  not  been  left  without  some  to 
make  known  to  its  people  the  way  of  life. 
Both  the  London  and  the  Wesleyan  Missionary 


408 


BANGALORE. 


Societies  have  stations  here,  and  are  doing  a 
good  work ; although  their  success  has  not  been 
so  marked  as  that  of  missionaries  in  some  other 
parts  of  India.  They  maintain  labours  in  three 
languages : in  English,  for  the  benefit  of  the 
English  troops  here  stationed ; in  Tamil,  for  the 
thousands  in  the  bazaar  or  outer  town,  who 
speak  that  language ; and  in  Canarese,  for  the 
inhabitants  of  the  pettah  and  the  surrounding 
country.  Owing  to  this  diversity  of  languages, 
they  also  have  three  churches  connected  with 
one  mission : an  English  church  composed  of 
European  soldiers,  officers,  and  their  wives,  and 
two  native  churches,  Tamil  and  Canarese.  I 
had  the  pleasure  of  preaching  both  in  English 
and  Tamil  in  the  church  of  the  London  Mis- 
sionary Society ; and  here,  for  the  first  time  in 
India,  I saw  a Sunday-school  of  white  children. 
Quite  a number  of  the  soldiers  are  pious,  godly 
men,  and  assemble  on  the  Sabbath,  not  only 
to  be  taught,  but  also  to  teach.  To  see  groups 
of  white-faced,  fair-haired  children  thus  ga- 
thered into  a Sabbath-school,  carried  my 
thoughts  home  to  America,  where  hundreds  of 
thousands  would  thus  meet  to  study  the  word 
of  God  on  this  sacred  day.  It  might,  per- 
haps, seem  strange  to  them  to  see  soldiers  in 


ROMAN  CATHOLICS. 


409 


their  red  coats,  white  belts,  and  epaulettes, 
seated  in  the  teacher’s  chair ; but  under  their 
uniform  Christian  hearts  were  beating,  and 
here  in  heathen  India  they  found  work  to  do 
as  soldiers  of  the  living  God.  In  a land  of 
idolatry  and  sin,  to  see  these  groups  of  English 
children  with  Bibles  ‘in  their  hands,  learning  ^ 
the  way  to  heaven  from  soldiers  in  their  red 
coats,  was  a delightful  privilege. 

A church  has  been  gathered  from  among 
the  Tamil  population,  over  which  a native  pas- 
tor has  been  set.  The  labours  of  the  mission- 
aries are  mainly  directed  to  the  Canarese  peo- 
ple, who  form  the  great  mass  of  the  population 
of  the  Mysore  territories,  and  gave  their  name 
(Canara)  to  the  country.  The  word  Carnatic 
has  been  improperly  applied  to  the  province  • 
below  the  mountains  by  Europeans,  probably 
from  its  having  been  conquered  by  Hyder  Ali, 
who  had  already  made  himself  ruler  of  the  true 
Carnata  or  Canara-desa^  the  land  of  the  Cana- 
rese. 

The  Roman  Catholics,  here,  as  in  most  ac- 
cessible portions  of  India,  preceded  Protestant 
missionaries,  _ and  gave  to  the  natives  of  the 
land  the  impression  that  Christianity,  though 

a different  religion  from  their  own,  was  only 
35 


410 


BANGALOllE. 


another  form  of  idolatry.  This  false  view  of 
the  religion  of  the  Bible  raises  an  additional 
barrier  to  the  spread  of  the  truth;  for  how  is 
the  ignorant  Hindu  to  know  that  the  first  ; 
comer  has  not  a right  to  the  title  of  “the 
only  true  church  of  Christ?”  In  a morning 
walk  through  the  neighbouring  villages,  when 
passing  through  some  vegetable-gardens,  I 
took  occasion  to  converse  with  a man,  from 
whom  I inquired  my  way,  on  the  subject  of 
religion.  While  speaking  to  him  of  the  folly 
and  sinfulness  of  idolatry,  I happened  to  say, 
“Wood  is  not  God,  and,  therefore,  should  not 
be  worshipped.”  Immediately,  a man  whom 
I had  not  observed,  as  he  stood  at  some  dis- 
tance in  a neighbouring  field,  cried  out,  in  a 
triumphant  and  insulting  tone,  “What  is  your’ 
God  but  a wooden  god  ?”  at  the  same  time, 
with  a sneering  air  and  gesture,  holding  up 
the  forefinger  of  his  right  hand,  hooked  into 
that  of  his  left,  in  the  form  of  the  cross.  Sup- 
posing that  I was  a Homan  Catholic,  since  I 
was  a Christian,  he  was  intimating  that  my 
worship  of  a wooden  cross  was  no  better  than 
their  worship  of  a wooden  idol.  The  Homan 
Catholics  have  extensive  institutions  arid  many 
priests  in  Bangalore,  and  they  are  very  bitter 


411 


CATHOLICS  CONVERTED. 


against  the  Bible  and  its  readers,  combining 
with  the  heathen  to  thwart  the  labours  of  the 
missionaries  and  to  persecute  their  converts. 

The  former  pastor  of  the  native  church  at 
Bangalore,  Shunkuru-lingam,  afterwards  knoWn 
as  Samuel  Flavel,  was  very  successful  in  his 
labours  among  his  countrymen,  both  heathen 
and  Roman  Catholic.  Not  only  in  this  city, 

' but  in  the  surrounding  villages  and  towns, 
many  had  their  eyes  opened  to  the  folly  of 
idol-worship  and  false  religion  through  his 
preaching.  Although  in  both  cases  a profes- 
sion of  faith  in  Christ  brought  reproach  and 
persecution,  they  were  not  deterred  by  the 
love  of  friends  or.  the  fear  of  enemies  from 
confessing  his  name  before  men. 

Among  others,  two  brothers  employed  as 
catechists  by  the  Romish  priest  at  Mysore, 
were  convinced  that  they  had  received  doctrines 
but  little  better  than  those  of  their  heathen 
ancestors,  and  wrote  several  times  to  the  Ban- 
galore native  preacher,  begging  an  interview. 
He  accordingly  went  to  Mysore,  (eighty  miles 
distant,)  and,  by  his  teaching  from  the  Bible, 
with  the  blessing  of  the  Spirit  of  God,  con- 
vinced* them  that  it  was  their  duty  to  forsake 
the  Romish  Church.  On  his  arrival,  informa- 


. 412 


BANGALORE. 


tion  was  given  to  the  Catholic  priest,  who 
commanded  his  people  not  to  speak  to  him, 
and  loaded  this  godly  and  devoted  man  with 
evil  epithets  ; saying  that  he  was  the  greatest 
devil  that  he  had  known  among  the  Protest- 
ants.” The  two  brothers  were  entreated  by 
the  people  not  to  leave  them,  and  an  offer  of 
double  pay  was  made  to  the  elder  of  the  two. 
But  bribes,  threats,  and  hard  usage  were 
equally  unavailing.  He  told  them  ,that  he 
left  the'm,  not  because  his  • pay  was  not  suf- 
ficient, but  because  he  sought  the  salvation  of 
his  soul ; and  he  earnestly  besought  tliem  to 
care  for  their  eternal  interests.  At  this,  his 
enemies  were  the  more  enraged ; and  coming 
to  him  that  same  evening,  treated  him  most 
abusively,  kicking  and  otherwise  cruelly  using 
him.  The  brothers  returned  not  railing  for 
railing,  but  bearing  reproach  with  meekness, 
in  the  midst  of  it  prayed,  as  did  our  Lord,  for 
their  persecutors.  Having  been  taken  before 
the  priest,  they  were  asked  why  they  wished 
to  leave  the  church  of  Home.  They  answered 
that  the  church  of  Rome  presented  the  broad 
way  to  destruction ; that  they  were  seeking  the 
narrow  way  to  eternal  life ; and,  therefore, 
must  separate  themselves  from  it.  Upon  this, 


CONSISTENT  CONVERTS. 


413  . 


the  priest,  following  the  example  of  Ananias 
of  old,  (Acts  xxiii.  1,  2,)  commanded  those 
who  stood  near  to  smite  him  on  the  Jace. 
This  was  readily  done,  but  failed  to  convince 
the  young  men  of  their  error.  Unmoved  by 
these  persecutions,  they  repaired  to  the  Homan 
Catholic  chapel  to  remove  some  images  which 
were  their  private  property.  This  filled  the 
people  with  consternation,  and  especially  the 
thoughts  of  the  loss  of  an  image  of  the  Virgin 
Mary,  which  was  regarded  with  unusual  devo- 
tion by  the  poor  benighted  creatures.  They 
offered  large  sums  of  money  if  this  sacred 
image  might  be  left  them,  only  asking  the 
brothers  to  name  their  price.  The  converts 
told  them  that  they  felt  constrained  to  take  it 
away,  as  it  was  leading  them  into  the  sin  of 
idolatry ; that  it  was  not  money  they  wanted, 
but  that  as  servants  of  Christ  they  could  not 
suffer  their  property  to  lead  their  countrymen 
into  sin.  The  brothers  were  next  sued  be- 
fore the  magistrate  on  false  charges  of  debt, 
but  they  were  fully  cleared,  and  the  people  re- 
strained from  further  violence.  They  were 
baptized  by  Shunkuru,  and  took  the  names  of 
Nathaniel  and  Jonas. 

, The  history  of  many  of  the  members  of  the 

35« 


414 


BANGALORE. 


Canarese  churches,  gathered  through  the  la- 
bours of  the  missionaries  at  Bangalore,  is 
deeply  interesting,  and  shows  the  power  of  the 
gospel,  when  made  elfectual  by  the  influences 
of  the  Holy  Spirit,  to  change  the  .heart  of  man 
and  overcome  the  prejudices  and  enlighten  the 
darkness  of  heathen  idolaters.  The  day  after 
our  arrival  at  Bangalore,  we  attended  the 
Canarese  service  on  Sunday  morning.  The 
sermon  was  on  “brotherly  love,”  by  a man 
who,  a few  years  before,  would  have  'as  soon 
cut  off  his  right  hand  as  hold  any  social  inter- 
course with  those  of  a difterent  caste.  Now, 
he  exhorts  his  fellow^-Christians  to  love  one 
another,  as  Christ  loved  them.  The  man  who 
sat  next  to  me  w'as  formerly  a devout  heathen, 
living  near  a hill-fort  named  Krishna-gherry, 
(the  mountain  of  Krishna,)  who  used  often  to 
go  out  into  the  w^oods,  and  spend  much  time  in 
penances  and  meditation  in  order  to  gain  a 
knowledge  of  God.  He  once  heard  a mission- 
ary preach,  and  received  a tract.  This  he 
studied,  and  by  it  was  led,  in  company  with 
his  brother,  to  converse  with  a native  Christian 
about  this  new  way  of  finding  God.  They 
were  convinced  that  this  was  the  true  w\iy,  and 
came  to  the  missionaries  to  declare  their  faith 


CONFESSING  CHRIST. 


415 


in  Christ,  and  ask  for  baptism.  Having  been 
examined  and  found  worthy,  they  were  bap- 
tized. This  man  had  . a wife  and  children 
whom  he  loved,  but  they  were  taken  from  him, 
as  well  as  his  living ; and  he  had  been  now 
for  two  years  deprived  of  wife  and  children, 
and  destitute  of  all  things,  for  Christ’s  sake. 
Yet  how  rich  in  the  promised  blessing  of  God 
was  that  humble  and  unknown  Hindu!  How 
few  in  Christian  America  make  such  sacrifices 
for  Christ  I How  many  from  its  happy  and 
heaven-blessed  shores  will  go  away  into  outer 
darkness,  as  despisers  of  the  mercy  of  God, 
when  the  poor  Hindu  of  Krishna-gherry  and 
his  brethren  ascend  to  rejoice  and  praise  for- 
ever before  the  throne  of  God. 

Reader ! have  you  confessed  Christ  before 
men  ? “ Whosoever  shall  confess  me  before 

men,”  he  has  said,  ‘‘him  will  I confess  also 
before  my  Father  which  is  in  heaven  ; but  who- 
soever shall  deny  me  before  men,  him  will  I 
also  deny  before  my  Father  which  is  in  heaven.” 
Be  persuaded  to  love  and  confess  him  who  loved 
and  died  for  you. 


416 


NOTES  OF  TRAVEL. 


®0  Serinppatam. 

The  conveyance  which  carried  us  from  Ban- 
galore to  Seringapatam,  and  thence  to  the* 
mountains,  bore  the  somewhat  ironical  appel- 
lation of  a shig?'ani-po,’*  or  quick- go  for, 

to  our  sorrow,  we  found  it  a most  painfully 
slow-go,  and,  at  times,  a no-go*  It  was  a 
square,  two-wheeled  affair,  with  a raised  floor 
on  which  we  laid  our  mattrass,  and  under  which 
we  packed  our  boxes,  provisions,  and  cooking 
utensils,  and  was  drawn  by  two  bullocks.  The 
Indian  bullocks  are  commonly  pure  white,  with 
horns  rising  directly  above  their  foreheads,  and 
curving  gracefully  backwards.  The  hump  be- 
tween the  shoulders,  and  the  long  dew-lap 
hanging  half-way  to  the  ground,  with  the  pe- 
culiar curve  of  the  horns,  make  them  look  very 
unlike  our  American  cattle.  When  well  kept 
and  trained,  they  are  beautiful  creatures,  quick, 
and  perfectly  obedient  to  the  driver,  who  guides 
them  by  a small  cord  attached  to  one  horn  of 
each  animal.  We,  however,  found  the  posted 
bullocks  furnished  us  completely  worn  out  by 
over-work ; often  at  the  commencement  of  their 


IN  THE  MYSORE. 


417 


stage,  instead  of  being  fresh,  they  were  quite 
exhausted,  and  -could  only  be  made  to  draw  the 
carriage  by  cruel  goadings  and  blows.  To  eat 
beef  is  esteemed  a horrible  crime  by  the  Hindus ; 
but  to  kill  the  poor  creatures  by  hurd  work 
does  not  trouble  their  consciences,  if  it  put 
rupees  into  their  purses. 

The  road  westward  from  Bangalore  to  Serin- 
gapatam  runs  through  a hilly  country,  whose 
hill-sides  and  rolling  valleys  are  well  cultivated, 
and  yield  fine  crops  of  rice  and  other  grains  to 
the  cultivators.  It  is  rendered  solitary  and 
deserted  in  appearance  by  the  absence  of  the 
farm-houses,  which  meet  the  eye  of  the  traveller 
in  AVestern  lands,  enlivening  the  way  at  every 
turn  with  their  clumps  of  shade-trees,  barns, 
and  grazing  cattle.  . Here  men  live,  not  each 
on  his  own  land,  but  clustered  in  villages,  from 
which  in  the  morning  they  issue  forth  to  their 
labour,  returning  at  evening  like  bees  to  their 
hive.  Thus  you  may  travel  for  miles  through 
a populous  country,  and  not  see  a house  or  any 
sign  of  life,  except  the  little  elevated  lodge  for 
the  watchman  at  the  time  of  the  ripening  of 
the  crops.  It  is  to  these  solitary  sheds  in  the 
midst  of  the  fields  that  Isaiah  refers  when,  de- 
scribing the  desolateness  of  his  people,  he  says, 


418 


NOTES  OF  TRAVEL. 


The  daughter  of  Zion  is  left  as  a cottage  in  a 
vineyard,  as  a lodge  in  the  garden  of  cucum- 
bers.” 

It  is  a most  remarkable  fact,  that  while  other 
countries  have  the  whole  face  of  society  changed 
by  conquest  and  subjection  to  rulers  from 
foreign  lands,  India — though  swept  over  by 
successive  hordes  of  invaders,  though  plundered 
and  divided  among  contending  despots,  though 
transferred  from  hand  to  hand,  as  each  dynasty 
was  crushed  by  one  more  powerful  than  itself — 
has,  to  a great  extent,  remained  unchanged. 
India  now  is,  in  its  habits,  feelings,  and  pur- 
suits, very  much  what  it  was  three  thousand 
years  ago.  The  Hindu  of  the  nineteenth  cen- 
tury lives  and  labours,  plants,  ploughs,  weaves, 
and  reaps  as  did  Iiis  fathers  at  the  Christian 
era,  when  savages  roved  and  chased  the  deer 
in  the  woods  of  ancient  Britain. 

This  fact  is  to  be  attributed  more  perhaps  to 
the  organization  of  the  village  government  of 
India  than  to  any  other  circumstance.  Each 
town,  with  the  adjacent  lands,  is,  to  a great  ex- 
tent, an  independent  community,  having  its  own 
rulers,  its  own  agriculturalists,  its  own  police, 
and  its  own  artisans.  Though  subject  to  the 
general  government,  its  affairs  are  -managed 


VILLAGE  ORGANIZATION. 


419 


within  itself.  The  land  is  divided  and  recorded 
against  its  farmers,  with  its  quality  and  extent, 
and  the  revenue  is  collected  village  by  village. 
It  matters  little,  tlierefore,  to  the  Hindu  peasant 
who  is  his  master,  so  long  as  he  is  undisturbed 
in  the  enjoyment  of  his  hereditary  home.  To 
him  it  is  of  small  moment  whether  his  rent  be 
paid  to  ‘‘ Hyder”  or  to  “the  Company,”  to  a 
nabob  or  a collector.  Districts  have  been  de- 
populated, and  provinces  made  a desert,  by  the 
monsters  who  have  soaked  India  with  human 
gore,  and  fattened  her  soil  with  human  flesh ; 
but,  until  thus  depopulated,  her  villages  remain 
the  same. 

Cruel  as  were  the  despots  Hyder  and  Tippoo, 
who  ruled  the  territory  through  which  w'e  were 
now  passing,  they  had  the  sagacity  to  know 
that  it  was  only  in  the  prosperity  of  their  sub- 
jects that  they  could  prosper ; and  the  Mysore 
territories  were,  on  the  whole,  well  governed, 
War,  however,  cannot  be  waged  except  at  the 
expense  of  the  blood,  treasure,  and  happiness 
of  the  people.  On  our  way,  w^hile  we  passed 
through  thriving  towns  with  their  shop-lined 
streets,  and  saw  old  forts,  unneeded  for  defence, 
crumbling  to  a happy  decay,  we  also  traversed 
lonely  and  melancholy  wastes,  where  the  Mu- 


420 


NOTES  OF  TRAVEL 


saljee  brandished  his  torch,  and  joined  his  cries 
to  those  of  the  bandj-driver,  to  fright  from  our 
path  the  tigers  who  roam  in  these  deserted 
lands.  These  fearful  beasts  are  not  so  much 
dreaded  in  the  dense  jungle  as  in  the  waste 
places  near  to  human  dwellings.  There  the 
denizens  of  the  forest  furnish  him  his  food  ; but 
here,  tempted  by  hunger  to  attack  man,  he 
ceases  to  dread  him,  and  prowls  about  his  path 
and  house,  ready  for  the  deadly  spring  upon  his 
victim.  Many  a poor  boy  has  been  borne  away 
in  the  jaws  of  the  tiger  while  tending  his  cattle; 
and  many  a villager  trembles  and  starts  with 
hair  on  end  at  the  thought  of  the  “man-eater” 
as  he  returns  at  dusk  from  his  work,  or  stoops 
to  draw  water  from  the  stream.  The  success- 
ful tiger-hunt  of  the  English  oflScer,  while  it 
gives  most  exciting  amusement  to  the  sports- 
man, takes  from  the  minds  of  the  poor  villagers 
an  ever-present  and  oppressive  terror. 

Noon  of  the  following  day  found  us  looking 
down  from  the  brow  of  a hill  upon  Seringapa- 
tam,  the  far-famed  citadel  and  metropolis  of 
Hyder.  Ali  and  his  son.  Seated  upon  an  island 
formed  by  the  division  of  the  stream  of  the 
Cavery,  in  the  midst  of  a fertile  plain  watered 
by  canals  leading  from  the  river  to  its  many 


SERINGAPATAM. 


421 


fields,  it  realizes  to  the  traveller  his  idea  of  an 
oriental  city.  The  plantations  of  bright  green 
sugar-cane  are  checkered  by  patches  of  brown 
grain  and  stubble-fields,  and  give  an  air  of 
peace  and  plenty;  while  to  the  student  of  Indian 
history  the  hills  and  plains  suggest  thoughts 
of  armed  hosts,  European  and  Mohammedan, 
meeting  in  bloody  battle ; of  marauding  bands 
of  Mahratta  horsemen ; of  victory  and  defeat, 
with  all  their  sad  train  of  horrors. 

In  the  year  1791,  after  the  capture  of  Ban- 
galore, Lord  Cornwallis  advanced  upon  Serin- 
gapatam,  and  having  captured  the  formidable 
hill-forts  between  the  two  cities,  attacked  Tippoo 
by  night,  and  defeated  him  with  great  loss. 
Compelled  to  retire  within  his  stronghold,  and 
threatened  by  an  immense  array  of  English  and 
Hindu  troops,  the.  proud  sultan  saw  the  useless- 
ness of  resistance,  and  made  peace,  with  the 
surrender  of  one-half  of  hia  territories. 

But  this  bloodthirsty  prince,  who  is  reported 
to  have  said  that  he  would  “ rather  live  two  days 
as  a tiger  than  a hundred  days  as  a sheep,’* 
could  not  remain  quiet  while  English  power 
was  absorbing  India.  War  was  recommenced, 
and  in  May,  1799,  an  English  army  again  looked 
down  from  the  heights  on  which  we  stood  on 

36 


42£ 


NOTES  OF  TRAVEL. 


the  water-girt  fortress  of  Seringapatam.  The 
city  was  besieged,  its  walls  were  breached, 
and,  led  on  by  General  Baird,  who  had  him- 
self been  a prisoner  within  the  dungeons  of  the 
“city  of  Sri-Runga,”  the  English  and  allied 
Hindu  troops  carried  the  place  .by  storm. 
Tippoo,  sallying  out,  with  hereditary  valour,  to 
meet  the  victors,  fell  pierced  by  two  musket- 
balls.  An  English  soldier  seized  the  sword- 
belt,  glittering  with  jewels,  which  surrounded 
the  sultan’s  waist ; but  the  prince’s  sword  was 
still  grasped  in  his  stiffening  hand,  and  with 
it  he  wounded  the  plunderer.  The  enraged 
soldier,  not  knowing  his  enemy,  shot  him 
through  the  head,  and  Tippoo  was  no  more. 
Thus  a dynasty  set,  as  it  rose,  in  blood ; and 
thus  was  the  saying  of  our  Lord  fulfilled: 
“ He  that  taketh  the  sword  shall  be  slain  by 
the  sword.” 

Seringapatam,  no  longer  a metropolis,  and 
scourged  by  fevers,  is  going  to  decay.  Its 
ramparts  are  in  ruins,  and  its  cannon  have 
been  tumbled  into  the  moat.  The  stranger, 
dreading  the  miasma  which  floats  in  its  atmo- 
sphere,  rarely  spends  a night  within  its  walls. 
He  stops  to  gaze  at  the  magnificent  tombs  of 
Hyder  and  his  son,  in  the  beautiful  Lai  Bagh, 


' TIPPOO  SULTAN. 


423 


(red  garden,)  and  mourn  that  man  should  thus 
live  and  thus  die. 

The  name  of  Tippoo  is  synonymous  with 
“ tiger,”  both  in  the  memories  of  Christian  and 
heathen  men.  Being  a bigoted  Mohammedan, 
he  not  only  hated  the  English  as  enemies,  but 
also  the  native  Roman  Catholic  and  Syrian 
Christians  as  infidels,  and  the  Brahmins  as 
idolaters.  In  Calicut,  he  hung  up  mothers 
with  their  children  suspended  from  their  necks, 
and  tied  men  to  the  feet  of  elephants,  to  be 
torn  limb  from  limb.  Hindus  were  forced  to 
embrace  Mohammedanism  to  save  their  lives, 
and  Brahmins  were*made  to  break  their  caste 
by  eating  beef.  Once  seeing  a Brahmin  pass, 
he  called  him  to  him,  and  asked,  “ Where  will 
you  go,  if  you  die?”  ‘‘To  Weicounta,”  (the 
heaven  of  Yishnu,)  said  the  Brahmin.  “ Then 
send  him  there,”  said  the  tyrant;  and  fasten- 
ing rockets  to  his  body,  they  blew  him  into 
the  air. 

It  will  not  be  wondered  at  that  the  change 
of  sovereignty  from  his  hands  to  those  of  Eng- 
land, has  caused  little  regret  among  his  Hindu 
subjects,  though  the  Mohammedans  mourn 
that  the  sceptre  has  passed'  from  their  hands. 


424 


NOTES  OF  TRAVEL. 


f alhillg  ta  ©0tacamuuij. 

Palhdlly,  a little  village  three  miles  distant 
from  Seringapatam,  is  noted  as  the  residence 
of  the  Abbe  Dubois,  the  French  Catholic  mis- 
sionary to  whom  reference  has  already  been 
made.  After  labouring  thirty  years  for  the 
conversion  of  the  Hindus  to  Roman  Catholic- 
ism, and  seeking  to  win  them  to  his  faith  by 
conformity  to  their  customs,  by  concealing  of- 
fensive Scripture  truths,  (as,  for  instance,  the 
statement  that  the  fatted^  calf  was  killed*  for 
the  prodigal  son,)  and  by  dressing  and  living 
as  a Brahmin,  he  retired  from  India  to  Europe, 
confessing  that  the  effort  had  been  a vain  one. 

•In  a work  published  by  him,  he  dissuades 
Protestants  from  missions  to  India,  arguing 
that  the  Hindus  are  given  over  of  God  to  a 
reprobate  spirit,  and  cannot  be  converted. 
He  reasons  that,  if  he  and  his  fellow-labourers, 
who  have  confonned  in  so  many  points  to  the 
prejudices  of  the  Hindus,  have  failed,  much 


* The  killing  of  a cow  or  calf  is  a heinous  offence  in  the 
eyes  of  a Hindu. 


PALHULLY. 


425 


more  certain  will  be  the  failure  of  Protestant 
missionaries,  who  do  not  allow  the  natives  such 
indulgence  ! While  we  agree  with  him  that 
the  preaching  of  Roman  Catholicism  has  been 
a failure  as  to  changing  the  hearts,  and  lives 
even,  of  their  converts,  and  would  also  concede 
that,  if  the  work  were  of  man,  Protestantism 
would  have  very  few  attractions  for  sensual 
and  degraded  Hindus,  we  do  not  fear  for  the 
issue.  Our  confidence  is  not  in  man,  hut  in  Grod. 
With  the  influences  of  the  Holy  Spirit,  the 
gospel  can  and  will  change  the. hardest  heart 
and  attract  the  most  sottish  soul.  Of  this  the 
history  of  Christian  missions  furnishes  abun- 
dant proof.  The  history  of  the  triumphs  of  the 
gospel  will  show  to  the  world  that  though  with 
man  the  conversion  of  a vast  nation  of  idolaters 
is  impossible,  with  God  all  things  are  possible. 

Palhully  is  now.  the  residence  of  an  English 
family,  who  are  engaged  in  the  business  of  re- 
fining sugar  for  the  market  in  Madras,  as  well 
as  for  exportation  to  England.  In  this  re- 
tired spot  we  found  a refined  and  Christian 
family  circle,  and  were  entertained  for  a day 
and  a night  with  Christian  hospitality. 

The  manufacture  of  sugar  by  the  natives  is 
very  rude,  and  leaves  it  in  a state  that  renders 

36* 


426 


NOTES  OF  TRAVEL. 


* it  wholly  worthless  for  European  use.  The 
sugar-cane  is  crushed  in  a hollowed  log,  some- 
times the  stump  of  a tree  as  it  stands  rooted 
in  the  ground.  The  beam  used  as  a pestle  is 
attached  to  a shaft  which  is  turned  by  a couple 
of  oxen,  and  the  juice  drawn  off  by  a hole 
pierced  in  the  bottom  of  the  trunk.  This 
liquor,  full  of  impurities,  is  then  boiled  down, 
and  crystallized  in  black  cakes'  that  would 
hardly  be  recognised  by  us  as  Sugar.  , The 
Palhully  sugar  company,  with  th^ir  steam  re- 
finery, convert  it  into  a very  excellent  and 
beautiful  article.  The  only  hinderance  to  their 
success  is  the  great  cost  of  transportation  to 
Madras.  This  is  a hinderance  not  only  to  this, 
but  to  a thousand  other  useful  arts.  When 
Christianity  shall  have  made  Hindus  truthful 
and  industrious,  civilization  will  go  forward, 
and  the  wealth  of  India  be  a hundred-fold  in- 
creased. Without  mutual  confidence,  there 
cannot  be  association ; and  without  association, 
there  cannot  be  improvement.  What  India 
wants  to  make  her  a happy  land  is  the  influ- 
ences of  the  religion  of  the  Bible. 

The  drive  of  eight  miles  from  Palhully  to 
Mysore  would  have  but  little  to  attract  the 
traveller  accustomed  to  Indian  scenes,  though 


SIGHTS  IN  THE  MYSORE. 


427 


doubtless  a new-comer  would  see  much  to 
interest  and  amuse  him.  A group  of  girls 
assembled  under  a mango-tree,  and  throwing  up 
sticks  and  stones  to  knock  down  the  green 
fruit,  would  carry  his  memory  back  to  the 
apple-orchard  of  his  fatherland ; but  the  smile 
at  the  amusement  of  ,the  little  ones  would  turn 
to  sadness  when,  a few  steps  farther  on,  his 
eye  caught  sight  of  a heathen  temple,  or,  going 
a little  farther  still,  he  saw  a tree  with  a low 
stone  wall  built  about  its  trunk,  and  worshipped 
as  a god.  He  would  notice  two  little  sheds 
built  of  bamboo  and  thatched  with  palm-leaves, 
with  a screen  in  front,  through  which  a bamboo 
pipe  projects.  Within  sits  a Brahmin,  paid 
by  some  charitable  person  to  supply  passers-by 
with  w’ater,  or,  perhaps,  with  the  greater 
luxury  of  buttermilk.  He  has  his  water-pot 
and  cup  beside  him  ; but  from  these  the  travel- 
ler must  not  drink,  for  then  it  would  be  so  de- 
filed that  the  next  thirsty  passer-by  could  not 
drink  from  it.  The  Brahipin  inside  pours  the 
water  into  the  pipe,  and  the  applicant,  uniting 
his  hands  in  the  form  of  a trough,  receives  it  as 
it  falls,  and  drinks.  Sometimes  the  bamboo 
trough  is  dispensed  with,  and  the  occupant  of 
the  shed  pours  the  water  into  the  hands  of 


428 


NOTES  OF  TRAVEL. 


those  vho  come  to  him  for  refreshment.  As 
he  is  a Brahmin,  all  castes  can  receive  food  or 
drink  from  his  hands. 

This  work  of  providing  water  for  the  thirsty 
is  one  of  great  merit ; indeed,  according  to  the 
Madura  Puranna,  (a  sacred  history,)  the  god 
Siva  manifested  himself*  on  one  occasion  as  a 
man  for  the  purpose  of  performing  this  merito- 
rious act.  The  king  of  Madura,  according  to 
this  Puranna,  went  forth  to  meet  an  enemy, 
with  an  army  resembling  a continuous  river 
running  into  the  sea.  The  two  armies  joined 
battle,  and  continued  the  contest  for  five  hours, 
when  the  soldiers  on  both  sides  began  to  faint 
from  thirst.  At  this  juncture,  a water-booth 
appeared  in  the  midst  of  the  army  of  Madura, 
within  which  stood  the  god,  in  the  guise  of  a 
Brahmin,  with  a supply  of  Ganges  water. 
From  this  all  who  came  were  instantly  sup- 
plied, and  the  recipients  of  the  favour  of  the 
god,  engaging  with  renewed  vigour,  were 
victorious.  The  cut,  which  is  taken  from  the 
Hindu  illustrations  of  the  Puranna,  represents 
the  warriors  as  standing  with  their  hands 
joined  to  convey  the  water  to  their  mouths. 
The  figure  of  the  disguised  deity  gives  a good 
idea  of  the  appearance  and  dress  of  a Brahmin, 


Water-booth  and  Soldiers. 


P,  428. 


> 


MYSORE. 


42y 


with  the  head  shaved,  except  the  eoodamy  or 
queue  suffered  to  grow  from  the  crown,  and 
the  body  bare  from  the  waist  upwards.  The 
dress  of  the  soldiers,  with  the  addition  of  an 
upper  garment  of  cotton,  would  illustrate  that 
of  the  peons  or  police  of  the  present  day. 

Mysore,  in  its-  general  aspect,  is  pleasing, 
and  gives  an  impression  of  prosperity  and  pro- 
gress. The  streets  are  regular,  and  the  bazaar 
(trading'  street)  looks  quite  brilliant  with  its 
shops  filled  with  bright -coloui’ed  silks,  gay 
cotton  goods,  cloth,  carpets,  and  other  articles 
of  merchandise.  In  the  fruit-stalls  were  melons 
and  white  grapes,  hanging  in  rich  clusters,  fair  to 
the  eye,  and,  as  we  found  on  trial,  most  refresh- 
ing to  the  parched  lips  of  the  weary  invalid 
melting  under  a tropical  sun.  In  an  open 
space,  a large  number  of  elephants  stood 
chained  by  the  feet  to  well-fastened  stakes, 
some  feeding  on  long  grass  brought  for  them 
from  the  fields,  others  holding  in  their  trunks 
large  branches  from  the  neighbouring  trees, 
with  which  to  brush  the  flies  from  their  black, 
hairless  sides. 

Since  the  fall  of  Seringapatam,  Mysore  has 
greatly  increased  in  population,  in  consequence 
of  its  being  the  residence  of  the  rajah  (king) 


430 


NOTES  OF  TRAVEL. 


raised  to  the  throne  by  the  English  after  the 
death  of  Tippoo.  His  power  is  merely  nominal ; 
the  true  ruler  of  the  country  is  the  commis- 
sioner of  the  Mysore  territory,  an  English 
officer,  without  whose  permission  the  rajah  can 
take  no  step  of  importance.  A large  revenue 
is  allowed  him ; and,  as  he  owes  every  thing  to 
the  English  by  whom  he  was  taken  from  ob- 
‘scurity,  though  of  kingly  descent,  he  is  content 
with  his  nominal  royalty  and  its  emoluments. 
His  income  he  dispenses  in  a way  that  attracts 
<a  host  of  flatterers  and  parasites.  Especially 
do  worthless  and  greedy  Brahmins  flock  about 
the  palace,  clinging  to  him  as  vultures  to  a 
carcass,  for  the  love  of  what  they  can  pluck 
from  him.  The  whole  city  is  corrupted  by  the 
influence  of  the  court  and  its  attendant  Brah- 
-rnins,  who  completely  rule  the  rajah. 

. At  first  the  English  did  not  feel  prepared  to 
take  the  country  entirely  into  their  hands,  and 
'for  the  purpose  of  conciliating  the  Hindus, 
•placed  this  child  of  their  ancient  kings  (then 
but  a few  years  old)  upon  the  throne.  He  proved 
so  worthless,  and  so  completely  a tool  of  the 
crafty  and  rapacious  Brahmins,  that  the  power 
given  him  was  recalled,  and  the  commissioner 
residing  at  his  court  constituted  his  guardian. 


RAJAH  OF  MYSORE. 


431 


He  amuses  himself  with  the  parade  of  royalty 
and  with  a multitude  of  diversions,  hiring  French 
circus-riders,  keeping  a great  number  of  horses, 
whose  stables  are  elegantly  fitted  up  and  hung 
with  looking-glasses,  and  also  maintaining  a num- 
ber of  elephants.  He  had  a carriage  constructed 
large  enough  to  hold  ninety  persons,  to  be  drawn 
by  six  of  these  huge  creatures,  as  a royal  variety 
to  the  usual  mode  of  riding  in  a howdah  on 
the  elephant’s  back. 

The  rajah  is  a bigoted  Hindu,  and  com- 
pletely under  Brahminic  influence.  In  hks 
palace  he  keeps  as  an  object  of  worship  a cow, 
which  is  cov^ered  with  jewels,  silver,  and  gold. 
About  the  time  of  our  return  through  the  city 
from  the  Neilgherries,  he  had  just  gone  through 
with  a peculiar  means  of  getting  rid  of  his  sins. 
He  had  been  told  by  his  attendantBrahmin,  his 
confessor  and  the  keeper  of  his  conscience,  that 
his  horoscope,  calculated  frpm  the  position  of 
the  starry  constellations  at  his  birth,  showed 
that  he  had  but  two  years  to  live.  The  rajah 
therefore  determined  to  get  rid  of  the  accumu- 
lated sins  of  the  past  years.  For  this  purpose, 
a number  of  Brahmins,  willing  to  bear  his  sins 
for  a good  compensation,  were  collected  at  the 
palace.  The  rajah,  dressed  in  his  robes,  with 


482 


NOTES  OF  TRAVEL. 


his  sword  to  add  to  his  weight,  got  into  one 
scale  of  a balance ; the  other  was  filled  with 
gold,  silver  and  jewels,  until  it  weighed  him 
down.  These  were  divided  with  certain  pre- 
scribed forms  among  the  Brahmins  who  took 
his  sins  upon  their  own  heads.  The  infatuated 
rajah  believes  that  these  men  will  suffer  the 
penalty  due  him  for  his  sins,  and  that  he  is  re- 
lieved of  their  weight.  The  next  day,  when  he 
was  distributing  gifts  to  a crowd  of  applicants, 
some  of  the  scape-goats,  contrary  to  the  law 
which  requires  them  to  hide  themselves  from 
human  gaze,  with  shameless  cupidity  came 
forward  for  more.  The  rajah,  though  not  led 
to  question  the  ability  of  these  liars  to  bear  his 
sins,  was  filled  with  rage  at  their  effrontery,  and 
drove  them  from  his  court.  i 

For  the  three  millions  of  inhabitants  of  the 
Mysore  there  is  but  one  European  missionary, 
beside  those  stationed  in  the  city  of  Bangalore. 
Need  we  then  wonder  that,  though  Christ  has 
been  preached  in  the  capital,  the  way  of  salva- 
tion is  so  little  known  and  heathen  idolatry  so 
strong?  -Yet  the  whole  country  is  completely 
accessible,  and  residence  perfectly  safe  in  any 
of  its  towns  or  villages. 

Soon  may  the  name  of  Jesus,  as  the  true  sa 


THE  MYSORE. 


433 


4 

crifice  for  sin,  as  the  Lamb  of  God  that  taketh 
away  the  sins  of  the  world,  as  he  who  hath  re- 
deemed us  by  his  blood,  be  known  throughout 
this  land ! And  soon  may  its  millions,  finding 
; peace  with  God  and  forgiveness  of  sins,  join 
I with  us  in  singing  the  praises  of  redeeming 
love ! 

“ Not  all  the  blood  of  beasts 
On  Jewish  altars  slain, 

Could  give  the  guilty  conscience  peace, 

Or  wash  away  the  stain. 

“ But  Christ,  the  heavenly  Lamb, 

Takes  all  our  sins  away  ; 

A sacrifice  of  nobler  name, 

And  richer  blood  than  they. 

“ My  faith  would  lay  her  hand 
On  that  dear  head  of  thine, — 

While  like  a penitent  I stand, 

And  there  confess  my  sin. 

• ‘ My  soul  looks  back  to  see 

The  burdens  thou  didst  bear. 

When  hanging  on  the  cursed  tree, 

' .^\Jld  hopes  her  guilt  was  there. 

“ Believing,  we  rejoice 

To  see  the  curse  remove; 

We  bless  the  Lamb  with  cheerful  voice. 

And  sing  his  bleeding  love.” 

Leaving  Mysore,  we  passed  near  the  foot  oF 

a steep  hill  rising  suddenly  from  the  plain  to 

37 


434 


NOTES  OF  TRAVEL. 


t 


the  height  of  a thousand  feet.  On  its  summit 
is  a house  belonging  to  the  British  residency, 
which  gives  its  occupant  a delightful  prospect 
and  the  enjoyment  of  cool  breezes.  To  the  j 
Hindus  it  is  known  as  the  site  of  two  temples  i 
of  great  repute,  and  of  a colossal  bull  cut  from  ! 
the  rock.  Hither  the  rajah,  as  well  as  a multi- 
tude of  pilgrims,  makes  an  annual  visit  for  the  ' 
purpose  of  idolatrous  worship. 

The  sun  was  just  setting  as  we  reached  Nun- 
gengood,  fifteen  miles  south  of  Mysore.  Its 
bright  rays  were  reflected  from  the  gilded  sum- 
mit of  the  pagoda  of  the  great  temple  of  Siva 
which  stands  here,  making  it  look  like  a tower 
of  burnished  gold.  How  striking  the  contrast 
between  this  apparent  brightness  and  beauty, 
and  the  real  darkness  and  hatefulness  of  the 
place ! The  temple  of  Nungengood  is  famous 
even  among  the  temples  of  India  for  being  co- 
vered all  over  with  figures  so  obscene  that  they 
might  make  the  vilest  blush.  Yet  this  is  the 
residence  of  one  of  the  supreme  gods  of  the 
Hindus ; and  the  place  of  assembly,  at  certain 
seasons,  for  thousands  of  benighted  idolaters, 
who  come  hither  to  adore  and  pray  to  the  god 
who  presides  in  such  a dwelling.  If  no  nation, 
as  is  said,  will  be  better  than  its  gods,  what 


lllE  MYSORE 


485 


must  be  the  moral  character  of  Hindustan,  as 
it  appears  in  the  eyes  of  Him  in  whose  sight 
even  the  heavens  are  unclean  ! 

Soon  after  sunset,  we  stopped  at  a traveller’s 
bungalow  to  cook  and  eat  a meal  of  rice  and 
curry.  We  were  behind  our  time,  and  anxious 
to  press  on ; but  haste  is  a hard  thing  to  make 
in  India.  We  must  have  a change  of  bullocks, 
and  that  was  an  affair  of  time ; then  the  musal- 
jee  had  no  torch — at  last  that  was  procured ; 
then  he  must  have  oil  for  his  torch,  but,  like 
the  foolish  virgins  of  th-e  parable,  at  the  hour 
for  starting  his  vessel  was  empty ; off  he  had 
to  go  to  a neighbouring  village  to  buy  oil.  At 
last  all  things  were  ready,  and  we  were  on  our 
way  again.  Darkness  brought  sleep  and  for- 
getfulness; while  we  dreamed,  it  may  be,  of 
the  magical  railroad  with  its  fiery  steed  and 
lightening  speed,  our  poor  shigram-po  with  its 
oxen  was  toiling  along  at  the  rate  of  two  miles 
an  hour.  On  waking  before  daylight,  it  occurred 
to  us  that  our  position  was  rather  more  per- 
pendicular than  was  natural,  and  looking  out, 
we  found  that  we  were  quietly  resting  by  the 
roadside,  with  the  pole  of  the  bandy  on  the 
ground,  and  its  back  pointing  to  the  sky,  while 
our  driver  and  musaljee  were  seated  comfortably 


436 


NOTES  OF  TRAVEL. 


beside  a fire  of  burning  straw.  They  were 
waiting  for  fresh  bullocks  ! 

During  the  night  we  had  made  just  twelve 
miles,  which,  as  we  were  in  great  haste  to  meet 
an  appointment,  was  somewhat  provoking.  We 
made  the  best  of  it,  however,  and  pushed  on, 
our  troubles  growing  thicker  as  our  bullocks 
grew  more  thin.  We  were  now  entering  the 
jungle,  a wilderness  extending  around  the  base 
of  the  mountains,  and  many  miles  in.,  depth. 
The  hills  became  steep,  the  road  rough,  the  air 
close,  and  the  sun  glai’ed  fiercely  on  us.  The 
cattle  toiled  over  the  stony  way,  worn  out  with 
labour,  and  seeming  ready  to  drop.  At  times 
they  cast  themselves  down  in' the  road  with  ex- 
haustion and  obstinacy,  and  would  not  move 
until  actually  lifted  up.  The  drivers,  goading, 
pushing,  yelling,  beating,  and  hauling,  urged 
them  on.  As  we  mounted  the  hills,  they  called 
on  their  gods  to  help  them : ‘‘  Swamy ! Swamy ! 
Hanuman  ! Hanuman  ! (the  monkey-god,)  oh 
help  ! help  I just  get  us  up  this  hill ! get  us  up 
this  hill,  and  you  shall  have  a cocoanut !”  At 
the  next  hill  the  same  promise  was  made,  and 
at  the  next ; but  whether  the  god  got  his  cocoa- 
nuts  or  not,  I cannot  say. 

We  were  to  have  reached  the  foot  of  the 


THE  JUNGLE. 


437 


mountains  by  early  morning,  so  as  to  meet  a 
conveyance  sent  down  for  us  by  friends  to 
whom  we  had  written,  as  our  ‘‘ shigram-po” 
would  not  ascend  the  heights.  It  was  two 
o’clock  in  the  afternoon,  however,  when  we 
reached  the  Bandipoor  bungalow,  a rest-house 
on  a hill-top,  and  twenty  miles  of  jungle  were 
yet  between  us  and  the  mountain’s  base.  To 
go  on  would  have  compelled  us  to  spend  the 
night  amid  the  malaria  of  the  jungle,  with  an 
almost  certainty  of  contracting  the  deadly 
“jungle-fever and  to  stop  would  be  to  render 
it  uncertain  whether  we  should  find  any  means 
of  ascending  the  mountains  on  our  arrival  at 
Seegoor.  We  stopped,  however,  and  spent  the 
night  at  the  lonely  bungalow,  as  it  seemed  the 
less  evil  of  the  two.  We  managed  to  procure 
a chicken  for  ourselves  and  one  for  the  handy- 
men, and  had  a dinner  of  the  never-failing  rice 
and  curry.  Our  little  sick  boy  owed  his  supper 
of  milk  to  the  fact  that  a tiger  had  the  night 
before  carried  off  two  kids  from  the  flock  of  a 
company  of  Kuravers ' who  were  encamped 
close  by.  These  Kuravers  are  semi-savages, 
and  wander  from  place  to  place,  carrying  Avith 
them  their  houses,  which  are  mere  bamboo 

baskets  inverted.  They  do  not  usually  milk 
37-!^ 


438 


NOTES  OF  TRAVEL. 


their  goats,  but  they  sold  us  the  milk  of  the 
dam  that  had  lost  its  kids. 

We  were  up  with  the  morning  star,  and  by 
daylight  had  our  bandy  repacked,  our  cattle 
yoked,  and  resumed  our  journey ; but  our  speed 
did  not  improve.  As  we  neared  the  Neilgher- 
ries,  our  road  grew  more  hilly,  rough,  and  pre- 
cipitous ; and  the  posted  bullocks  were  utterly 
worn  out.  It  was  painful  to  be  drawn  by  them, 
but  to  stop  where  we  were  was  impossible.  We 
were  now  in  the  midst  of  the  jungle,  a wilder- 
ness thinly  or  densely  wooded,  and  the  home 
of  bears,  tigers,  leopards,  and  wild  elephants. 
Men  have  frequently  been  carried  by  tigers 
from  the  public  road ; and  not  long  since  a young 
English  officer  was  here  killed  by  an  enraged 
wild  elephant  which  he  had  .imprudently  at- 
tacked. We  had  not  the  pleasure  of  seeing  any 
of  these  savage  rangers  of  the  forest,  for  w’e 
passed  through  the  jungle  by  the  high  road 
and.  in  broad  daylight,  when  they  usually  hide 
away  in  their  lairs. 

At  length  we  found  ourselves  actually  at 
Seegbor,  with  the  massive  mountains,  whose 
summits  had  caught  our  eye  and  cheered *our 
way  from  time  to  time,  towering  high  before 
us.  To  our  great  joy  there,  too,  was  a light 


SEEGOOR  GHAUT. 


439 


bandy  with  four  bullocks,  waiting  to  carry  us  to 
the  higher  regions  towards  which  we  had  so  long 
been  wearily  journeying.  It  was  two  in  the 
afternoon,  and  the  thermometer  stood  at  93°  ; 
but,  under  the  shelter  of  a little  hut  by  the 
road-side,  we  changed  our  light  garments  for 
woollen  clothing,  to  be  ready  for  the  cooler 
atmosphere  above  us.  Transferring  the  lug- 
gage from  our  transit  bandy  to  three  coolies’ 
heads,  we  gladly  commenced  the  ascent. 

The  mountains  rose  eight  thousand  feet  in 
height,  clothed  with  wood  and  shrubbery,  and 
broken  by  deep  ravines,  down  which  ran  moun- 
tain streams.  The  hill-sides  were  on  fire. 
Long  lines  of  flame  stretched  hundreds  of  feet 
upwards,  and  columns  of  smoke  rolled  on  high 
to  mingle  with  the  cloudless  blue  of  the  skies. 
It  seemed  a great  altar  sending  up  its  incense 
before  God  its  Creator. 

The  road,  starting  at  the  base  of  the  hills, 
crept  along  the  declivity  awhile,  then  turning, 
zig-zagged  its  way  up  the  face  of  the  mountain- 
side ; reaching  a deep-setting  ravine,  again  it 
wound  its  upward  course  with  a brawling  brook 
"%r  down  the  precipice  on  its  right,  and  the 
steep  mountain  rising  high  on  its  left.  Sunset 
found  us  about  half-way  up  the  pass.  The  road 


440 


THE  NEILGHERRIES. 


stretched  its  tortuous  course  before  us,  while 
behind  us  lay  the  country  we  had  crossed,  look- 
ing in  the  distance  like  a vast  field,  with  the 
hills  scarcely  perceptibly  raised  above  its  sur- 
face, and  its  woods  forming  but  a soft  green 
carpet  to  the  plain.  Saturday  night  was  closing 
upon  us,  and  we  must  press  on.  The  night  air 
seemed  cold,  (it  was  forty  degrees  below  that  of 
the  plain,)  and  bur  exhaustion  w'as  extreme. 
Never  was  a shelter  more  grateful  than- when, 
weary,  sick,  and  faint,  at  ten  o’clock,  we  reached 
the  mountain-plain  above,  and  received  a warm 
welcome  and  sat  down  before  a warm  fire,  sur- 
rounded by  Christian  friends  in  Ootacamund. 

“ In  foreign  realms  and  lands  remote, 

Supported  by  thy  care, 

Through  burning  climes  I passed  unhurt. 

And  breathed  in  tainted  air.” 


It  was  hard  for  us  to  realize,  on  rising  the 
day  after  our  arrival  at  Ootacamund,  that  we 
were  still  in  India;  and  that  from  the  peak 
just  over  against  our  window  we  could  look 


OOTACAMUND. 


441 


down  upon  the  burning  plains  over  which  we 
had  so  wearily  made  our  way.  Two  good 
blankets  were  on  the  bed,  and  a carpet  on  the 
floor  ; a wood-flre  was  burning  in  the  grate,  and 
there,  too,  was  a chimney,  (a  thing  unknown 
beloTV,)  with  tongs  and  wheezing  bellows,  and 
close-shutting  glass  windows. 

On  going  into  the  fresh,  cool  morning  air,  a 
strange  luxury  to  the  lungs,  we  found  ourselves 
in  front  of  a pretty  residence  on  the  summit  of 
an  elevation  which  sloped  gently  down  to  a 
little  lake  embosomed  amid  hills,  and  winding 
among  their  almost  meeting  bases.  Along  its 
margin  ran  a good  red  road ; and  neat  houses, 
w’hite-walled  and  red-roofed,  were  dotted  here 
and  there  on  the  sides  and  levelled  tops  of  the 
hills.  Across  the  lake,  on  a prominent  eleva- 
tion, stood  a village  church ; and  behind  it  a 
high  ridge  bounded  the  view,  and  formed  a flne 
background  to  the  scene.  It  would  have  been 
easy  to  have  imagined,  if  we  had  faith  in  the 
Arabian  tales,  that  we  had  seated  ourselves 
upon  a magic  rug,  and  had  been  transported 
from  sultry  India,  the  land  of  the  palm-tree 
and  the  banana,  to  some  sweet  spot  in  the 
Scottish  Highlands.  We  were,  however,  still 


442 


NEILGHERRY  HILLS. 


in  India — the  land  not  of  sultry  plains  alone, 
but  also  of  noble  mountains.  ^ 

The  Neilgherry  Hills  are  a range  of  moun- 
tains in  Southern  India,  with  a base  two  hun- 
dred miles  in  circumference,  lying  between  the 
two  ranges  known  as  the  Eastern  and  AYestern 
Ghauts.  Though  separate  from  both,  they  form 
a connecting  link  between  the  two,  as  they  ap- 
proach each  other  towards  the  termination  of 
the  peninsula.  A deep  jungle  stretches  on 
every  side  around  the  base  of  the  mountains, 
giving  a home  to  all  the  savage  beasts  of  In- 
dian forests,  and  rendered  almost  uninhabitable 
by  a deadly  miasm. 

From  out  of  this  vast  wilderness  the  moun- 
tains rise  in  an  irregular  square  to  the  height 
of  eight  thousand  feet.  On  gaining  the  sum- 
mit of  the  Seegoor  Pass,  the  traveller  finds 
before  him  an  elevated  table-land,  rather  than 
a mountain-top,  broken  in  every  direction  by 
hills,  ridges,  and  valleys,  sinking  sometimes  to 
an  altitude  of  six  thousand  feet  above  the  level 
of  the  sea,  and  in  the  highest  peak  rising  to 
near  nine  thousand  feet.  Raised  above  all  other 
mo'untains  south  of  the  Himala*yas,  their 
summits  are  seen  in  every  direction  clothed  in 
the  blue  of  the  surrounding  atmosphere ; hence 


A DISCOVERY. 


443 


their  name  of  Nilagiri,  nila  (pronounced  neela) 
meaning  blue ; and  giri^  (girrey^)  mountain. 
By  the  English  they  are  known  as  the  ‘‘Neil- 
gherry  Hills.” 

The  English  for  years  had  possession  of 
Coimhatoor  and  Mysore,  the  provinces  below 
the  mountains,  without  suspecting  the  existence 
of  the  fair  and  healthful  retreat  that  lay  upon 
their  blue  tops.  It  was  known,  however,  that 
tobacco  was  smuggled  from  the  district  of  Co- 
imbatoor  across  the  range  to  the  western  coast, 
and  that  there  must  be  a passable  way  over 
the  hills.  About  thirty  years  since,  two  revenue 
ofl&cers  resolved  to  follow  these  smugglers  to 
their  haunts.  Climbing,  with  the  h,elp  of  guides, 
the  steep  and  rugged  path  by  which  alone  the 
mountains  were  then  scaled,  they  at  last  reached 
the  summit,  and  found,  to  their  amazement  and 
delight,  a lovely  country  of  hill  and  dale,  pas- 
ture, woodland,  and  cultivated  fields,  spreading 
for  miles  before  them.  Invigorated  by  the  cool 
air,  and  captivated  with  the  scene,  they  reported 
the  discovery  in  brilliant  colours,  and  pioneered 
their  countrymen  to  this  truly  charming  retreat 
from  the  heat  of  the  plains  below. 

While  these  mountains  perform  a most  im- 
portant part  in  the  physical  economy  of  South- 


444 


NEILGIIERRY  HILLS. 


ern  India,  condensing  into  rain  the  watery 
vapours  borne  upon  the  two  periodical  winds 
called  monsoons  from  the  seas  of  Arabia  and 
Bengal,  and  sending  them  in  streams  to  water 
the  lowlands,  they  also  seem  in  a remarkable 
w’ay  to  have  been  built  by  God  as  a health-re- 
treat for  invalids  languishing  under  a tropical 
sun.  Here,  within  three  hours’  ride  of  the  in- 
tense heat  of  the  torrid  zone,  you  enjoy  a cli- 
mate delightfully  mild  and  agreeable,  though 
' from  its  peculiarity  not  equal  to  that  of  the 
temperate  zone.  The  mornings  and  evenings 
are  always  cool,  nor  at  mid-day  does  the  ther- 
mometer rise  above  70°  in  the  shade.  ■ The 
direct  rays  of  the  sun  at  noon  are  powerful ; 
but  when  out  of  these  direct  rays,  you  are 
always  cool.  In  January  and  February  a slight 
coating  of  ice  is  found  upon  the  ponds  in  the 
morning,  and  in  the  warmest  season  woollen 
clothes  are  not  laid  aside. 

The  total  change  of  the  vegetation  from  that 
of  the  plains  adds  to  the  charm  of  the  place. 
Instead  of  the  cocoanut,  date,  and  mango,  you 
have  in  the  ravines  dense  forests  of  trees  allied, 
not  to  those  of  the  torrid,  but  to  those  of  the 
temperate  zone;  and  in  place  of  the  oleander 
and  the  lotus  and  other  flowers  of  the  plains. 


THE  TODARS. 


445 


vou  find  hill-sides  dotted  all  over  with  ane- 
monies  and  buttercups ; and  gather  violets, 
honey-suckles,  and  dog-roses  under  the  shade 
of  homelike  forest-trees. 

Ootacamund,  the  chief  English  station  on 
the  hills,  lies  in  a hilly  basin  near  the  centre 
of  this  mountain-land,  and  has  about  two  hun- 
dred houses  for  English  residents.  Some 
families  remain  here  permanently ; the  greater 
part  are  sojourners,  in  search  of  health  and 
invigoration.  A few  good  roads  furnish  drives, 
while  a multitude  of  bridle-paths  cross  the  hills, 
and  permit  you  to  ride  to  many  points  of  inte- 
rest ; but  the  change  of  climate  allows  you 
once  more  to  use  your  limbs  freely,  and  to  walk 
for  miles  at  a time  among  scenes  beautiful, 
novel,  and  often  grand. 


Ilf  % pisgiri. 

The  Neilgherries,  though  till  lately  unoccu- 
pied by  the  English,  have  not  been  uninhabited. 
They  were  found  to  be  the  home  of  several 
quite  distinct  races,  numbering  in  all  some 

thirteen  or  fourteen  thousand  souls.  Of  these 
38 


446 


NEILGHERRY  HILLS. 


tribes,  the  most  ancient  and  interesting  are  the 
Todars.  Their  number  is  small,  not  exceeding 
seven  hundred ; but  their  entire  distinctness  in 
many  respects  from  the  Hindus  of  the  plains, 
mak’es  them  worthy  of  special  notice.  In  ap- 
pearance they  are  very  striking,  being  tall  and 
athletic,  and  of  a bold,  independent  bearing. 
They  wear  no  head-dress  but  their  jet-black 
hair,  which  is  parted  in  front,  and  curled  in  a 
bushy  mass  all  over  their  heads,  and  meets  in 
heavy  black  whiskers  and  beard  beneath  the 
chin.  Their  eyes  are  black,  and  the  nose 
aquiline.  Their  clothing  consists  of  a short 
under-garment  fastened  about  the  middle,  and 
an  upper  mantle  wrapped  about  the  body  and 
thrown  over  the  left  shoulder.  The  right  arm 
is  exposed,  and  usually  grasps  a staff.  The  feet 
are  always  bare.  They  carry  no  weapons,  and, 
in  fact,  have  no  weapons  whatever,  beyond  a 
staff.  Of  war  they  know  nothing. 

The  women  wear  their  hair  curled  in  long 
tresses  on  each  side  of  the  face,  and  have  a 
self-possession  with  strangers  quite  unknown 
among  the  Hindus  o^f  the  plains.  They  are 
ready  to  chat  with  the  stranger,  and  have 
smiles  almost  constantly  on  their  faces. 

The  houses  of  the  Todars  are  called  munds, 


TODAR  MUNDS. 


447 


and  are  built  with  two  semicircular  ends  of 
upright  planks,  and  an  arched  roof  thatched 
with  straw.  They  are  usually  placed  three  or 
four  together  on  the  skirt  of  a piece  of  wood- 
land, with  a sloping  pasture  before  them,  and 
form  a picturesque  addition  to  the  scenery  of 
the  hills.  . They  are  poor  places  for  residence, 
however,  as  they  are  but  about  twelve  feet  deep 
by  eight  feet  wide,  without  any  chimney  for  the 
escape  of  smoke.  The  door,  which  is  the  only 
mode  of  entrance  both  for  air  and  light,  as  well 
as  for  the  family,  is  but  thirty  inches  in  height, 
and  less  in  width.  It  is  well  that  the  Todars 
are  not  given  to  corpulence,  or  they  might  find 
it  difficult  to  enter  their  homes,  or,  when  once 
in,  to  get  out  again. 

Near  the  house  in  which  a Todar  family  lives 
always  stands  another  of  the  same  construction, 
used  as  a dairy,  and  surrounded  by  a stone 
wall ; and,  close  by  the  dairy,  a stone  enclosure 
for  the  herd  of  buffaloes.  This  herd  constitutes 
the  whole  property  of  the  Todar  patriarch,  (for 
they  will  not  even  keep  cows,  so  highly  reve- 
renced by  the  Hindus,)  and  to  tend  and  milk 
the  buffaloes,  and  churn  their  milk  into  butter 
and  ghee,  is  his  sole  occupation.  Their  mode 
of  life  is  exceedingly  simple,  as  they  eat  no 


448 


NEILGHERRY  HILLS. 


! 


meat,  living  on  the  produce  of  their  herds  and 
the  grains  paid  to  them  as  the  lords  of  the  soil 
by  another  class  called  Badagas  or  Burghers. 
It  has  been  a matter  of  much  curiosity,  among 
those  intere.sted  in  the  origin  of  the  Hindu 
races,  to  ascertain  the  language  and  religion 
of  this  apparently  aboriginal  tribe.  Their  lan- 
guage is  evidently  a form  of  the  primitive  stock 
from  \vhich  the  old  Tamil  and  Canarese  were 
drawn,  and  not  at  all  based  on  the  Sanscrit. 
Many  of  their  words  are  Tamil  w^ords,  pro- 
nounced with  a deep  pectoral  enunciation.  This 
would  tend  to  show  that  the  Tamil  and  Ca- 
narese races,  allied  to  one  another,  dwelt  in 
Southern  India  before  the  Brahmins  introduced- 
Sanscrit,  and  that  these  mountaineers  are  a 
part  of  the  same  race,  who,  separated  from 
contact  with  the  modern  Hindu  nations,  have 
retained  the  ancient  language  of  the  land.  This 
is  still  further  shown  by  the  interesting  fact 
that  they  know  nothing  whatever  of  the  Brah- 
minic  religion,  now  spread  all  over  India.  Of 
the  great  Hindu  triad,  Brahma,  Vishnu,  Siva, 
they  know  nothing ; nor  of  Ganesha,  Kali, 
Lachmy,  and  the  thousand  other  gods  of  the 
modern  Hindus.  Nor  have  they  idols  as  objects 
of  worship.  They  offer  some  slight  homage  to 


RELIGION  OF  THE  TODARS. 


449 


an  unknown  being,  but  have  little  religion  of 
any  kind.  So  far  as  they  have  any  worship,  it 
is  connected  with  the  dairy  in  which  the  milk 
is  kept  and  churned.  Into  this  the  women  are 
not  allowed  to  enter ; nor  the  men,  until  after 
performing  certain  cleansing  ceremonies. 

They  have  also  temples  built  in  a circular 
form,  with  a conical  thatched  roof,  terminating 
in  a point,  capped  by  a stone ; but  in  these 
also  there  is  the  same  absence  of  Hindu  idols. 
On  one  occasion  I had  an  opportunity  of  enter- 
ing one  of  these  temples,  and  of  making  an 
examination  as  to  the  presence  of  idols.  The 
Todars,  not  wishino;  to  seem  unlike  their  nemh- 
hours,  always  tell  you  that  there  is  an  image 
within ; and  to  deter  intruders  from  entering, 
inculcate  the  idea  that  to  approach  the  temple 
wmuld  be  attended  with  danger.  I found,  how- 
ever, no  such  object  of  worship.  AYith  some 
difficulty  I managed  to  remove  the  heavy  slab 
of  wood  which  served  as  a door  and  played  in 
a groove  within,  and  squeezed  my  body  through 
the  narrow  opening.  The  apartment  was  small, 
and  contained  nothing  but  the  dairy  imple- 
ments ; it  was  separated  by  a partition  of  up- 
right planks  from  an  inner  room.  The  door  to 
the  second  room  was,  if  any  thing,  still  smaller, 


450 


NEILGHERRY  HILLS. 


but  turning  upon  my  side  I effected  an  entrance. 
It  was  totally  dark,  except  as  the  rays  of  light 
traversed  the  two  doorways ; but  my  -eyes 
became  accustomed  to  the  darkness,  and  for 
further  assurance  I passed  my  hands  around 
the  wall.  I found,  how'ever,  no  object  of  wor- 
ship. In  one  corner  w’as  a stone  on  which  was 
laid  a pile  of  buffalo-butter,  doubtless  with  some 
vague  notion  of  worship ; it  is  said  that  liba- 
tions of  milk  are  offered  to  a lighted  lamp  upon 
this  stone.  But  of  Hinduism,  it  may  be  as- 
serted, they  are  quite  ignorant ; it  must  have 
entered  Southern  India  since  this  ancient  tribe 
took  up  their  abode — perhaps  driven  hither  by 
invasion  from  the  north — upon  these  mountains. 
Early  travellers,  charmed  with  the  simple  cha- 
racter and  patriarchal  mode  of  life  of  these 
mountain  herdsmen,  isolated  for  centuries  in 
their  highland  homes  while  revolutions  raged 
below,  gave  so  glowing  a description  of  their 
habits  and  morals,  that  a distinguished  modern 
historian  in  Germany  expresses  the  hope  that 
missionaries  will  not  be  permitted  to  enter  this 
Eden  and  disturb  its  happy  state  of  tranquil  vir- 
tue and  contentment.  But  alas  ! the  Todars  are 
not  exceptions  to  the  universal  stain  of  human 
depravity.  Here,  as  elsewhere,  man  is.  found 


HABITS  OF  THE  TODARS. 


451 


to  be  sinful  and  to  need  a Saviour.  The  Todars, 
though  in  many  respects  pleasing  and  simple, 
are,  nevertheless,  slothful,  given  to  lying,  and, 
in  their  social  relations,  degraded.  They  have 
been  in  the  habit  of  killing  their  female  infants,^ 
' and  of  making  amends  for  the  difference  in  the 
number  of  the  sexes  by  allotting  one  wife  to 
, several  husbands.  Their  view^s  of  a future  state 
are  dark,  and  their  sense  of  responsibility  for 
their  acts  to  a higher  power  very  dull.  The 
historian  need  have  no  apprehension  of  the 
Todars  receiving  injury  from  Christian  minis- 
ters, though  they  may  lose  their  simplicity  by 
contact' with  thoughtless  and  godless  Euro- 
peans. 

A hill,  partly  covered  by  a dense  wood,  and 
in  part  bare  of  trees,  but  clothed  to  its  summit 
with  grass,  rose  at  the  back  of  the  house  in 
which  we  lodged  while  at  Ootacamund.  Be- 
tween it  and  us  was  a deep  valley,  through  which 
a little  stream  found  its  way  towards  the  low- 
lands. About  half-way  up  this  hill,  and  in  a 
bray  in  the  forest,  w’as  a Todar  mund  wdiich  I 
often  passed  in  my  morning  rambles.  By  means 
of  my  Tamil,  I managed  to  form  an  acquaint- 
ance with  the  family,  whose  herd  of  buffaloes 
w^as  pastured  on  the  hill-side.  The  head  of  the’ 


452 


NEILGHERRY  HILLS. 


household  calling  on  me  one  morning,  told  me 
that  there  was  to  be  a funeral  ceremony  for  a 
deceased  member  of  his  tribe,  on  a hill  some 
five  miles  distant,  and  offered  to  be  my  guide 
^0  the  place.  Having  never  witnessed  a scene 
of  the  kind,  I accepted  his  invitation,  and  in 
company  with  one  or  two  companions  started 
for  the  place  chosen  for  the  funeral  rites. 

It  was  a lovely  day,  the  sun  shining  brightly 
on  hill  and  valley,  and  our  guide  strode  rapidly 
on  to  point  out  the  way,  while  we  followed  up 
hill  and  down  on  horses.  The  mound-like  emi- 
nences which  we  crossed  were  mostly  destitute 
of  wood  and  of  animal  life.  Though  in  the 
forests  there  are  deer,  elk,  jackals,  leopards, 
and  other  beasts,  you  see  but  little  of  them  in 
passing  over  the  hills  by  day.  jOccasionally, 
on  a sunny  slope,  we  would  see  the  mund  of 
some  Todar  family,  with  a herd  of  a hundred 
or  a hundred  and  fifty  buffaloes  feeding  near  it. 
As  we  approached  them,  the  ungainly  creatures 
would  raise  their  heads,  snuff  the  air,  and  roll- 
ing their  wild  black  eyes,  draw  together  as  if 
to  attack  us.  A charge  upon  them  with  shouts, 
however,  always  put  them  to  flight.  On  many 
of  the  hill-tops  ancient  burial-places,  in  the 
form  of  circular  stone-walled  cairns,  are  found  ; 


TODAR  FUNERAL. 


453 


but  of  their  occup<ants  or  builders  even  the 
Todars  have  no  tradition. 

At  length,  passing  through  a little  stream, 
and  climbing  a steep  hill,  we  came  in  sight  of 
the  mourners.  They  were  assembled  to  the 
number  of  two  hundred,  as  is  their  custom, 
about  midway  up  a gently-sloping  hill,  and 
near  a pretty  wood.  A single  house,  built  for 
the  purpose,  contained  the  females  and  chief 
mourners  of  the  family.  The  others  were  ga- 
thered in  groups  in  the  open  air.  Many  of  the 
men  were  most  patriarchal  in  their  appearance, 
and  carried  the  imagination  back  to  the  days 
of  Abraham,  Isaac,  and  Jacob.  Not  far  off 
sat  a company  of  Kohaters^  another  of  the  hill 
tribes,  with  filthy  robes  and'  tangled  locks, 
waiting  like  vultures  for  the  fiesh  of  the  sacri- 
fices. These  degraded  creatures  are  the  arti- 
sans of  the  Neilgherries,  the  smiths  and  potters 
of  the  other  tribes  ; they  also  cultivate  the  soil, 
but  they  are,  in  their  habits  of  life,  fat  below 
the  Todars.  They  are  not  only  flesh-eaters, 
but  eaters  of  carrion.  If  a bullock  dies  of  dis- 
ease, they  mark  the  spot,  and  returning  when 
the  owner  has  left  it  to  rot,  cut  the  flesh  from 
its  bones  and  carry  it  to  their  homes.  I have 
met  a company  of  them  bearing  a load  of  meat 


454 


NEILGHERRY  HILLS. 


hung  upon  a pole  between  two  men,  when  its 
smell  even  in  passing  was  most  offensive. 

The  deceased  had  died  a month  before,  and 
had  then  been  burned,  wdth  the  offering  of  sa- 
crifices and  other  rites,  so  that  this  was  - a 
second  funeral.  A few  fragments  of  the  bones 
of  the  dead  had  been  preserved,  and  now, 
wrapped  in  a mantle,  w^ere  laid  on  the  ground 
in  front  of  the  house  of  mourning.  On  the 
preceding  day  the  company  had  mourned  and 
fasted ; on  this  day  they  met  to  continue  the 
ceremonies.  When  all  were  assembled,  a num- 
ber of  young  men,  each  with  a heavy  staff  on 
his  shoulder,  forming  themselves  into  platoons 
and  holding  hands,  commenced  a .peculiar 
marching  dance,  going  round  and  round  in  a 
circle,  with  loud  guttural  cries  of  ‘‘Haugh! 
haugh  ! haugh  ! haugh !”  until  they  w'ere  ex- 
hausted. Others  then  took  their  places  and 
continued  the  club-dance.  The  mantle  con- 
taining'the  relics  of  the  dead  w^as  now  brought 
forward  and  spread  upon  the  ground,  and  some 
thirty  or  forty  of  the  younger  men,  throwing 
aside  their  upper  garments,  moved  to  a stone- 
w^alled  pen  hard  by,  in  which  a number  of  buf- 
faloes were  confined.  With  their  staves  in 
their  hands  they  leaped  into  the  enclosure,  and 


TODAR  FUNERAL. 


455 


/ 


with  loud  shouts  marched,  as  before,  around 
its  area,  driving  the  buffaloes  with  blows  before 
them.  Suddenly,  two  of  them  sprang  upon  one 
of  the  buffaloes,  and  each  seizing  it  by  a horn, 
threw  their  whole  weight  upon  its  neck,  hang- 
ing wdth  one  hand  to  the  horn,  while,  with  the 
other,  they  grasped  the  cartilage  of  its  nose. 
The  half-maddened  and  powerful  beast  plunged 
and  tossed  its  head,  but  others  leaped  upon  it, 
while  others  still,  with  loud  yells,  beat  it  with 
their  clubs.  The  buffalo  drove  among  the  herd 
. and  against  the  stone  wall,  plunging  and  toss- 
ing its  head  to  disengage  its  assailants;  but  it 
was  in  strong  hands,  and  finally  was  led  and 
driven  without  the  enclosure  to  the  place  where 
lay  the  relics  of  the  dead.  Forcing  its  nostrils 
down  to  the  mantle,  they  held  it  while  the  sa- 
crificer,  with  the  blunt  end  of  a small  axe, 
struck  it  in  the  forehead.  The  huge  beast 
quivered  and  fell,  breathing  out  its  life  upon 
the  relics  of  the  dead,  whose  spirit  it  was  sup- 
posed to  accompany  into  the  future  world. 

One  after  another,  seven  buffaloes  were  thus 
overpowered  and  slain  before  the  dead.  While 
the  slaughtered  beasts  were  lying  thus  upon 
the  green,  the  mourners  drew  near,  and  seating 
themselves  upon  the  ground,  began  to  wail. 


456 


NEILGIIERRY  HILLS. 


Seated  in  pairs,  they  laid  their  foreheads  to- 
gether and  sobbed  aloud;  the  tears  rolled  down 
their  cheeks  in  streams,  and  they  presented  the 
appearance  of  the  deepest  anguish.  Two,  who 
had  thus  been  weeping  on  each  other’s  shoulder, 
would  separate  and  unite  themselves  to  other 
mourners,  saluting  one  another  in  a style  pecu- 
liar to  these  mountaineers  : the  man  stretching 
out  a foot,  the  female  applied  her  forehead  to 
it,  and  then  did  the  same  with  the  other  foot ; 
after  this  they  united  their  tears  and  sobs. 
Gradually  the  number  of  the  mourners  in- 
creased, the  wail  swelling  and  deepening  until 
the  beautiful  hill-side  became  a very  Bochim — a 
place  of  tears.  Although  we  knew  that  this 
burst  of  grief  was  but  a working  up  of  excited 
feelings  in  many,  and  a feigned  thing  with 
others,  it  could  not  be  beheld  without  emotion. 
I turned  homeward  with  a heart  full  of  sadness 
for  these  mourning  families.  These  funeral 
rites,  so  vain,  so  meaningless,  so  void  of  all 
power  to  help  the  soul,  were  but  an  index 
to  the  darkness  that  reigned  within  the  as-- 
sembled  multitude.  Oh,  why  has  God  made  me 
to  differ  from  these  heathen  ? Why  is  it  that 
I know  Jesus  to  be  the  resurrection  and  the 
life,  while  darkness  broods  on -their  minds? 


THE  BADAGAS. 


45T 


Why  is  it  that  when  friends  depart;  1 sofrow 
not  as  those  who  are  without  hope  ? May  we, 
who  have  been  enlightened  from  on  high,  un- 
derstand the  gift  of  God,  and  ’not  sink  to  a 
more  hopeless  grave  by  turning  from  the 
proffers  of  eternal  life  in  Jesus  Christ  ! 


About  four  miles  from  Ootacamund,  and  in 
the  bosom  of  one  of  the  loveliest  basins  of  the 
Neilgherries,  is  the  home  of  the  German  mis- 
sion to  the  peasantry  of  the  mountains.  Look- 
ing down  from  the  saddle  of  the  higher  Ootaca- 
mund Valley,  its  appearance  is  most  charming. 
The  road  wdnds  its  zigzag  way  down  a steep 
hill-side  to  a rolling  surface  of  rounded  hills  in 
a high  state  of  cultivation,  and  dotted  here  and 
there  with  villages,  while  thfe  slopes  of  the 
heights  rising  beyond  are  all  green  and  gold 
with  fields  of  wheat,  barley,  and  other  grains. 
Beyond  these  the  summits  of  still  higher  peaks 
mingle  with  the  blue  of  the  sky. 

The  Kaytee-house  was  built  entirely  away 
from  European  society  by  Lord  Elphinstone, 

39 


458 


NEILGHERRY  HILLS. 


then  governor-general  of  India.  It  was  pur- 
chased after  his  departure  from  the  Neilgher- 
ries  by  a civilian  high  in  rank,  and  as  high  in 
Christian  character.  This  godly  man  per- 
sonally laboured  with  the  villagers  about  him, 
and  invited  the  German  missionaries  on  the 
western  coast  to  commence  a mission  among 
that  part  of  the  hill  population  known  as  the 
Badagas  or  Burghers.  At  his  death,  he  left 
the  house  with  other  property  for  the  continu- 
ance of  the  mission  commenced  under  his 
auspices.  Now,  despoiled  of  its  rich  furniture, 
its  carpets,  and  mirrors,  it  is  the  dwelling  of 
three  simple-hearted  and  earnest  German  mis- 
sionaries. The  library  has  become  a chapel, 
and  poor,  half-naked  Badagas  move  where  once 
gay  lords  and  ladies  assembled  for  the  feast 
and  dance.  Little  did  Lord  Elphinstone  think 
that  he  was  laying  out  grounds,  planting  trees, 
and  building  halls  for  these  humble,  but  not 
less  honourable  Inen. 

The  Badagas  (changed  to  Burghers  by  the 
'English)  are  the  farmers  of  the  Neilgherries. 
They  are  now  some  twelve  thousand  in  number, 
and,  as  their  name  indicates,  came  from  the 
north.  According  to  their  own  account,  their 
ancestors  fled  to  the  hills  six  generations  since, 


BADAGA  SUPERSTITION. 


459 


to  escape  the  evils  -which  followed  on  the  over« 
throw  of  an  old  dynasty  in  the  Mysore.  Their 
language,  the  Canarese,  is  somewhat  corrupted, 
hut  they  are  in  all  respects  Hindus.  To  the 
Todars,  as  lords  of  the  soil,  they  pay  tribute 
of  grain ; for  though  superior  to  them  in  civiliza- 
tion, they  are  inferior  to  them  in  moral  and 
physical  force. 

In  religion,  they  are,  like  the  people  of  the 
plain,  worshippers  of  Siva  in  the  form  of  the 
Linga,  of  Bursawa,  the  hull  on  which  he  rides, 
and  of  other  Hindu  deities.  Their  superstition 
is  unbounded.  Mr.  Metz,  of  the  Kaytee  mis- 
sion, greatly  shocked  them  by  his  contempt  of 
their  fears.  On  the  mission  grounds  stood  a 
tree  to  which,  in  former  times,  they  had  been 
accustomed  to  offer  sacrifices,  regarding  it  as 
the  residence  of  a god.  By  the  predecessors 
of  the  missionaries  this  had  been  overlooked, 
but  these  sturdy  followers  of  Luther  would 
allow  no  idolatry  on  their  premises.  As  the 
people  of  the  neighbouring  village  were  deter- 
mined to  -continue  their  sacrifices,  Mr.  Metz 
announced  his  resolution  to  cut  the  tree  down; 
they  remonstrated,  but  in  vain ; they  sent  to 
the  policemen  for  help,  but  the  missionary  was 
not  to  be  frightened  by  the  belted  peon,  (con- 


460 


NEILGHERRY  HILLS. 


Stable.)  Axe  in  hand,  he  repaired  to  the  tree. 
The  Burghers  warned  him  not  to  tempt  the 
power  of  the  god,  and,  when  the  axe  fell  with 
vigorous  strokes  upon  its  abode,  foretold  his 
sudden  death,  assuring  him  that  the  god  would 
enter  his  body  and  kill  him.  The  missionary 
plied  his  axe,  calling  on  the  god  to  come  out 
and  do  his  worst,  until  the  tree  was  felled  to 
the  ground.  Like  the  inhabitants  of  Melita, 
‘‘  They  looked  when  he  should  have  swollen  or 
fallen  down  dead  suddenly but  when  they 
saw  that  no  harm  came  to  him,  they  knew  not 
what  to  say.  Had  he  met  with  any  accident 
or  sickness  months  after  this  feat,  it  would  have 
been  set  down  as  an  evidence  of  the  power  and 
anger  of  the  god. 

The  Badagas  have  an  extreme  superstitious 
fear  of  another  tribe,  the  Curumhars^  who  live 
far  down  in  the  ravines  and  clefts  of  the  moun- 
tains, two  thousand  feet  above  the  level  of  the 
sea.  They  are  about  a thousand  in  number, 
and,  while  following  a rude  kind  of  cultivation, 
live  largely  upon  their  reputation  as  sorcerers. 
So  greatly  do  the  Badagas  dread  their  magical 
powers,  that  if  sick  they  will  impute  it  to  the 
incantations  of  some  poor  Curumbar  whom 
they  may  have  met  when  crossing  the  moun- 


HILL  TRIBES. 


461 


tains  Indeed,  scarce  a misfortune  befalls  them 
but  it  is  charged  upon  the  sorcery  of  their 
neighbours.  On  one  occasion,  disease  attacked 
the  inhabitants  of  a village  at  the  same  time 
that  a murrain  carried  off  many  of  their  cattle. 
There  was  not  a doubt  in  the  minds  of  the  'peo- 
ple that  a Curumbar  had  done  them  this  mis- 
chief by  his  sorceries.  After  watching  some 
time  for  an  opportunity,  a number  of  them  sur- 
rounded him  in  open  day,  and  barbarously 
murdered  the  poor  wretch.  By  the  Badagas 
this  was  looked  upon  as  a righteous  punishment 
of  a sorcerer  ; but  the  English  authorities,  not 
taking  the  same  view  of  it,  hanged  one  of  the 
murderers.  Need  we  say  more  to  show  that 
the  teachings  of  the  Bible  are  as  much  needed 
in  these  lovely  mountain  villages  as  in  the 
towns  and  cities  of  the  plains  ? 

The  state  of  morals  among  the  Badagas  is 
deplorably  low ; and,  as  they  are  devoid  of 
education,  the  work  of  their  enlightenment  and 
conversion  must  involve  an  expenditure  of 
much  time  and  labour.  Still,  we  doubt  not  that 
the  lately-commenced  efforts  of  these  excellent 
men  will  in  due  time  be  crowned  with  success. 
When  an  entrance  is  fairly  made  into  the  mass, 
we  may  expect  the  work  to  go  rapidly  on.  They 


462 


NEILGHERRY  HILLS. 


now  confess  the  folly  of  idolatry,  and  say  that 
they  wait  for  some  to  set  them  the  example  of 
embracing  Christianity,  so  that  they  may  not 
stand  alone  among  their  brethren  and  encoun- 
ter the  persecution  of  the  nation. 

Imcompany  with  one  of  the  German  brethren, 
I had  the  pleasure  of  making  an  excursion 
among  the  villages  of  the  Badagas  lying  to  the 
south  of  Ootacamund.  My  companion  was  a 
true  German,  with  his  broad-skirted  blue  coat, 
and  eyes  as  blue,  an  honest,  open  face,  and  square- 
built  person,  he  looked  the  man  he  was,  simple- 
hearted,  mild,  persevering,  and  hardy.  In  his 
hand  he  carried  a stout  staff  with  a heavy  brass 
head,  for  the  purpose  of  defence  from  the  buf- 
faloes while  journeying  on  foot  from  village  to 
village  over  the  hills. 

Our  road,  or  rather  our  way — for  road  there 
was  none — lay  over  and  among  the  mountaim 
ridges.  Some  of  the  hill-sides  were  clothed 
with  dense  woods.  These  woods  abound  with 
flowers : jessamines  hang  in  fragrant  festoons 
from  the  boughs  of  tall  trees,  with  parasites, 
air-plants,  and  orchids  of  various  hues,  while 
the  prickly  branches  of  the  blackberry  and 
raspberry,  with  other  shrubs,  often  make  the 
forest  almost  impenetrable.  Within  the  dark 


WILD  BEASTS. 


463 


recesses  of  these  groves,  leopards,  wild  dogs, 
jackals,  bears,  and,  more  rarely,  tigers,  lie  con- 
cealed, going  forth  by  night  to  seek  their  prey. 
One  village  was  pointed  out  to  me  which  had 
been  deserted  by  its  inhabitants,  because  a 
woman  had  been  carried  off  by  a tiger  from  a 
neighbouring  forest ; and  while  we  were^  on  the 
hills,  a poor  shikaree  (native  hunter)  was  killed 
by  one  of  these  savage  beasts  while  wdth  a party 
beating  the  woods  for  some  English  sportsmen. 
Happily,  they  rarely  attack  man  if  not  pursued 
or  brought  to  bay,  excepting,  as  has  been  before 
mentioned,  in  the  case  of  “the  man-eater,” 
w^ho,  having  tasted- human  blood,  seems  to  hunt 
for  men,  lying  in  wait  for  them  with  wonder- 
ful craft.  In  such  cases  their  ravages  are  fear- 
ful. Although  I was  constantly  wandering 
through  the  forests,  while  on  the  hills,  none  of 
these  dangerous  neighbours  showed  themselves 
to  me  : if  I passed  their  lairs,  they  kept  quietly 
within  them ; yet,  in  some  dark,  dense,  jungly- 
places,  I would  at  times  have  a nervous  inclina- 
tion to  look  over  my  shoulder  to  see  if  I had 
company.  One  morning,  while  walking,  staff 
in  hand,  upon  a hill-side,  I met  a leopard  ap- 
parently returning,  from  a night  excursion,  to 
his  den.  He  came  slowly  up  the  declivity  as  I 


464 


NEILGHERRY  HILLS. 


was  walking  around  it,  so  that  our  paths  would 
have  just  met.  I stood  still,  however,  and  had 
a good  opportunity  to  see  him,  as  he  did  not 
notice  me  until  within  some  twenty  yards  or  so 
of  where  I stood ; he  then  raised  his  head,  and 
seeing  a stranger,  politely  left  me  the  open  hill- 
side, ^\^hile  he  turned  into  a hit  of  wood  close 
by.  In  form,  he  was  full,  round,  and  grace- 
ful, with  a tawny  coat  beautifully  covered  with 
black  spots.  As  his  behaviour  was  so  proper, 
I was  pleased  to  have  had  a sight  of  an  un- 
caged citizen  of  the  jungle.  Jackals  are  very 
numerous  and  bold,  and  make  constant  forays 
into  the  barn-yards.  Porcupines  also  are  trou- 
blesome, doing  much  mischief  to  the  gardens. 

The  district  through  which  we  passed  was, 
to  a great  degree,  under  culture,  and  many  of 
the  views  were  exceedingly  pleasing.  The  pe- 
culiar rounded  shape  of  most  of  the  hills  allow 
them  to  be  ploughed  from  the  base  to  the  sum- 
mit, and  the  village  is  usually  placed  on  tne 
sunny  side,  a little  below  the  highest  point 
The  kinds  of  grain  most  cultivated  are  wheat 
and  barley,  with  others  not  known  in  America. 
The  prince’s'-feather  is  grown  for  its  seed,  which 
is  used  for  food.  They  sow  in  May,  and  reap 
in  September ; and,  no  sooner  is  the  crop  ga- 


HUSBANDRY. 


465 


thered  in,  than  another  of  some  different  grain 
or  pulse  is  sown,  to  be  reaped  in  December 
or  January.  The  fact  that  the  Neilgherries 
receive  the  rains  of  two  inonsoons, — one  from 
the  south-west,  and  one  from  the  north-east, — 
enables  the  Burghers  thus  to  make  two  crops 
in  every  year  without  any  very  great  effort. 
One  of  their  grains  very  much  resembles  timo- 
thy-grass ; another  is  ragee^  a small  seed  from 
which  a coarse  black  bread  is  made.  This  ragee 
is  a staple  article  of  food  in  the  Mysore  terri- 
tory, and  is  greatly  praised  by  the  Mysoreans 
as  a substantial  diet.  One  of  them,  comparing 
it  with  rice,  remarked  that  the  Madras  man  ate 
his  rice,  and  an  hour  after  it  was  all  gone ; but 
he  eat  his  ragee  in  the  morning,  and  he  had 
something  to  go  upon,  for  “here  it  lies,”  said 
he,  patting  his  stomach,  “like  a cannon-ball 
all  day.”  It  is  not  commonly  known  that, 
cheap  as  rice  is  in  India,  millions  of  Hindus 
cannot  afford  to  buy  it,  but  live  on  inferior 
seeds  and  grains.  The  habits  of  eating  among 
the  Badagas  are  very  simple : the  grain  is 
parched,  pounded,  and  then  eaten,  mixed  with 
water  and  a little  salt.  As  you  cross  a rivulet, 
you  will  see  a company  of  them  squatting  be- 
side it,  unloosening  a little  store  of  hour  tied’ 


466 


NEILGHERRY  HILLS. 


in  the  corner  of  their  cloths,  and  eating  their 
frugal  meal,  made  by  mixing  it  with  water 
dipped  from  the  stream. 

The ’little  house  at  "VYaderoo  to  which  my 
companion  piloted  me,  and  in  which  he  lived 
when  in  this  part  of  the  hills,  was  a mere  hut, 
with  mud  walls  and  a roof  of  thatched  grass. 
His  own  mattrass  he  gave  to  me,  and  soon  made 
himself  another  by  filling  a large  hag  with 
straw.  A chest  contained  his  lamp  and  house- 
keeping apparatus,  which  was  simple,  but  enough 
for  his  moderate  wants.  Accustomed,  if  neces- 
sary, to  eat  with  the  Badagas  or  sleep  in  the 
verandah  of  their  houses,  he  did  not  require 
many  luxuries  in  his  dwelling.  The  situation 
of  the  house  was  most  charming,  as  it  stood 
upon  the  summit  of  a hill  surrounded  by  culti- 
vated fields,  and  in  sight  of  a number  of  Badaga 
villages.-  Several  of  these  we  visited,  and 
were  very  kindly  received,  for  all  recognised  a 
friend  in  their  missionary,  and  discussed  with 
him  their  quarrels  and  business  with  great 
freedom.  He  told  them  that  his  business  with 
them  concerned  higher  matters,  but  these,  as 
yet,  have  but  little  interest  for  the  villagers  of 
the  Neilgherries.  To  them,  this  life  is  all-im- 
portant ; the  next,  a matter  of  slight  moment. 


BADAGA  VILLAGE. 


467 


The  villages  of  the  Badagas  are  built  with 
the  houses  standing  in  a row,  each  adjoining 
its  neighbour,  so  that  one  roof  covers  the  whole 
street.  Sometimes  a second  street  is  built  im- 
mediately back  of  the  first,  and  in  the  same 
manner.  The  eaves  of  the  i*oof  in  front  are 
prolonged,  so  as  to  cover  in  a narrow  verandah, 
on  which  the  men  sit  or  lounge  when  not  at 
work.  Before  the  houses  is  a level,  hard-beaten 
area,  bounded  by  a low  stone  wall.  This  is  the^ 
thrashing-fioor ; and,  as  our  visit  was  in  Sep- 
tember, it  was  being  used  for  that  purpose. 
Their  mode  of  procedure  struck  me  as  a most 
lazy  substitute  for  what  is  known  as  thrashing 
to  the  American  farmer.  A sheaf  was  laid  on 
the  ground,  and  a woman,  with  her  cotton 
mantle  wrapped  directly  around  her  body  be- 
neath the  arms,  taking  a light  stick,  whipped 
the  heads  of  the  wheat  until  they  were^  empty — 
all  the  while  laughing,  talking,  and  joking; 
while  the  men  looked  indolently  on,  or  separated 
the  grain  from  the  chaff"  by  pouring  it  from  a 
basket  to  the  ground  in  the  wind.  Some  of 
their  grains  are  thrashed  by  driving  oxen  over 
them  on  a circular  hard-beaten  floor.  As  you 
see  the  oxen  stooping  to  take  up  a mouthful  of 
straw  while  they  walk  their  monotonous  round, 


468 


NEILGHERRY  HILLS. 


you  are  reminded  of  the  command,  “Thou  shall 
not  muzzle  the  mouth  of  the  ox  that  treadeth 
out  the  corn.”  A large  share  of  the  agricul- 
tural labours  falls  to  the  lot  of  the  women,  who, 
as  in  all  heathen  countries,  are  made  the  drudges 
of  the  family.  Although  neat  in  their  villages, 
the  Badagas  cannot  be  praised  for  cleanliness 
of  person  or  of  dress.  As  they  are  in  the  habit 
of  oiling  their  bodies,  and  not  in  the  habit  of 
washing  their  robes,  the  latter  become  so  fra- 
grant in  the  process  of  time,  that  a blind  man 
would  have  no  diflSculty  in  telling  when  a Ba- 
daga  passed  him  in  the  road.  True  religion 
makes  men  seek  cleanliness  in  the  outer  man 
as  well  as  holiness  in  the  inner  man,  while 
heathenism  tends  to  filthiness  in  person  and 
dress,  as  well  as  to  unholiness  of  soul. 

At  the  funeral  of  a Burgher  of  some  note, 
which  I attended  on  another  occasion  and  in 
another  part  of  the  mountains,  some  of  the 
ceremonies  struck  me  as  peculiar.  When  we 
arrived  at  the  village,  the  verandah  of  the  united 
row  of  houses  composing  it  was  filled  with  a 
large  company  of  friends  and  acquaintances, 
and  many  more  were  assembled  in  the  area  in 
front  of  the  houses,  or  on  the  stone  wall  by 
which  it  was  enclosed.  In  the  centre  of  this 


BADAGA  FUNERAL. 


469 


area  was  a pyramidal  bier,  four  stories  in  height, 
in  the  lowest  story  of  which  the  body  was  placed, 
while  long  pieces  of  white  cotton-cloth  floated, 
from  the  corners  of  the  upper  stories.  A num- 
ber of  Kohatars  were  in  attendance  as  musi- 
cians, and  from  their  horns  and  pipes  extorted’ 
most  doleful  sounds ; while  a large  number  of 
the  mourners,  with  loud  outcries,  performed  a 
singular  dance  around  the  bier,  moving  slowly 
round  and  round  with  their  arms  stretched  out 
at  length.  My  companion,  Mr.  Biihler,  had 
taken  his  seat  at  some  little  distance  on  the 
area  wall,  and  gathered  quite  a company  about 
him  to  listen  to  his  discourse.  In  the  midst  of 
it,  the  whole  multitude,  with  a sudden  rush,, 
drove  past  us  and  up  the  hill,  carrying  oflf  all 
the  auditors  but  one,. whose  politeness  led  him 
to  remain  and  tell  us  that  they  were  going  to. 
the  cattle-pen.  We  followed,  and  found  a num- 
ber of  cattle  in  a large  stone  enclosure,  which- 
was  almost  knee-deep  with  dung.  Into  this 
mass  of  fllth,  a number  of  young  men  leaped,, 
and  seizing  one  of  the  animals,  led  it  out  of  the* 
fold,  but  not  until  they  were  completely  be- 
daubed with  ordure.  After  a short  invocation, 
the  resisting  and  struggling  creature,  upon 
W’hom  the  sins  of  the  dead  were  supposed  to  be 

40 


470 


NEILGHERRY  HILLS. 


laid,  was  let  go,  and,  with  loud  shouts,  driven 
from  tile  village,  bearing  away  with  it  the  guilt 
of  the  departed. 

The  bier  was  now  carried  a short  distance 
down  the  hill,  and,  the  body  having  been  re- 
moved from  it,  new  ceremonies  were  gone 
through  with.  Prayers  were  offered  for  the 
safe  passage  of  the  dead  over  an  imaginary 
river  in  the  spirit  world,  and  a piece  of  money 
to  pay  his  fare  was  placed  in  his  mouth ; the 
widow  was  brought  near  and  stripped  of  her 
upper  mantle  and  jewels,  which  were  thrown 
upon  the  body ; both  body  and  bier  were  then 
carried  to  the  borders  of  a little  stream,  wood 
was  piled  about  it,  offerings  of  grain  thrown 
upon  it,  and  the  whole  consumed. 

• The  thoughtful  reader  will  not  fail  to  notice 
the  universal  acknowledgment,  even  by  the 
most  degraded  tribes,  of  the  necessity  of  some 
provision  for  the  future  world.  In  the  cere- 
monies of  some,  the  idea  of  sin  and  sacrifices 
for  sin  is  a prominent  one;  in  those  of  others, 
an  effort  is  made  to  provide  for  wants  .which 
they  believe  to  resemble  the  wants  of  this  life. 
It  is  most  rare  to  find  a nation  which  does  not 
recognise  the  necessity  of  some  preparation  or 
provision  for -the  future  world.  But  how  dark 


THE  FUTURE. 


471 


aro  their  views,  and  how  ineffectual  their  expe- 
dients, until  the  light  of  the  gospel  comes  in  to 
tell  of  the  Lamb  of  God  that  taketh  away  the 
sins  of  the  world  ! While  we  long,  and,  it  may 
be,  labour  that  the  heathen  may  receive  the 
truth,  and  so  learn  the  way  to  a glorious  hea- 
ven, let  us  take  heed  to  ourselves,  that  we  neg- 
lect not  to  provide  for  our  own  immortal  souls 
and  their  eternal  interests.  Vain  and  mean- 
ingless though  the  sacrifices  and  ceremonies  of 
the  heathen  may  be,  we,  who  enjoy  a brighter 
light,  should  from  them  learn,  at  least,  not  to 
live  -without  a preparation  to  meet  our  God  in 
judgment.  Should  we  do  so,  even  the  Todars 
and  Badagas  of  the  mountains  of  Hindustan 
wdll  rise  up  to  testify  against  us  in  that  day. 
Reader  ! how  is  it  with  thee  ? 

Pleasing  as  it  would  be  to  the  writer  to  re- 
call and  to  attempt  to  describe  the  varied 
scenery  of  the  Nilagiri,  he  well  knows  that 
to  the  reader  it  would  be  far  less  interesting 
than  to  himself.  Were  it  not  so,  he  would  be 
tempted  to  revive  the  memory  of  views  from 
the  summit  of  Doda-hetta^  (the  great  mountain,) 
when  nothing  but  a sea  of  milky  vapour  rolled 
in  fieecy  waves  over  the  whole  lower  world,  and 


472 


NETLGHERRY  HILLS. 


to  paint  the  gloriousness  of  the  expanse  of  hills 
and  plains  revealed  when  these  vapours  melted 
before  the  morning  sun,  and,  breaking,  mounted 
up  in  contorted  masses  to  the  clouds  above;  or 
of  Kartery^  three  thousand  feet  lower,  with  its 
waterfall,  and  plantations'  of  'white-flowering 
coffee.  He  would  essay  to  lead  the  reader  up 
the  declivity  of  the  Muhortee  peak,  and  bid 
him  lie  down  upon  the  brink,  and  look  into  the 
abyss  from  the  summit  of  the  sheer,  unbroken, 
perpendicular  precipice  ; and  then,  withdraw- 
hig  him,  roll  into  the  chasm  the  stone  on  which 
his  elbow  had  leaned,  and  let  him  listen  to  its 
echoing  thunders  as  it  reverberated  in  its  fall 
to  the  depths  below ; or  would  invite  him  to 
journey  to  Sisparah^  the  summit  of  the  pass  to 
the  western  coast  of  India,  to  look  out  upon 
huge  buttresses  of  granite  mountain  clothed 
with  a forest  dense,  deep,  unbroken, — the  abode 
of  the  wild  elephant,  the  tiger,  the  buffalo,  and 
ten  thousand  smaller  beasts, — and  stretching  in 
one  sheet  of  living  green  from  the  summit  of 
the  pass  to  its  base,  miles  distant,  and  far  away 
into  the  plains  of  Malabar.  But  it  would  be 
in  vain ; such  scenes  must  be  the  reward  of 
toilsome  journeys  and  laborious  ascents.  Great 
and  glorious  are  these  works  of  God;  most 


COIMBATOOR. 


4T8 


precious  is  their  memory ; but,  to  be  known  in 
their  grandeur  and  beauty,  they  must  be  seen. 
We  cannot  do  less  than  say  that  such  things 
are ; but  the  reader  shall  be  spared  the  vain 
attempt  to  paint  them  for  his  admiration. 


Coimbatftor. 

The  sojourner  on  the  Neilgherries,  when 
looking  down  from  some  lofty  summit  upon  the 
lowlands  basking  in  the  bright  sunlight  with 
glistening  tanks  and  checkered  fields,  longs  to 
be  once  more  at  home  among  the  objects  of  his 
anxious  labours.  Heat  and  languor  are  for- 
gotten, and  he  sighs  to  be  with  his  brethren 
amid  the  toils  of  the  missionary-work.  Such, 
at  least,  was  our  experience ; and,  when  cir- 
cumstances favoured  it,  we  embraced  an  oppor- 
tunity of  going  down  for  a few  days  to  the 
plains,  to  see  “India”  again,  and  to  meet 
friends  from  the  island  of  Ceylon,  now  in  Co- 
imbatoor,  a town  heretofore  unvisited  by  us. 
Prepared  with  clothing  for  a new  climate,  we 
set  out,  Mrs.  D.  in  a palankeen,  I on  a little 
shaggy  white  poney,  who  bore  on  his  shoulder 

40* 


474 


CONOOR. 


the  raark  of  Hindu  surgery,  a large  branded 
wheel,  a specific  for  all  internal  ailments. 

Our  road  took  us  through  a beautiful  dell, 
where  we  noticed  on  a single  tree  some  seven 
or  eight  honeycombs  hanging  from  its  boughs 
in  semicircular  masses,  each  not  less  than  three 
feet  in  diameter.  The  wild  bees,  though  robbed 
of  their  stores  both  by  the  hill-tribes  and  bears, 
(for  Master  Bruin  is  a lover  of  honey  in  India 
as  well  as  America,)  find  a profusion  of  flowers 
spread  for  them  from  which  to  repair  their 
losses.  Emerging  from  Love-dale,  as  this  valley 
has  been. named  by  the  English  residents,  we 
ascended  a steep  hill,  and  gaining  the  top  of 
the  Kaytee  Pass,  began  our  descent  through 
the  Kaytee  Valley  to  Conoor,  twelve  miles  dis- 
tant. The  road,  sometimes  steep,  sometimes 
quite  level,  and  sometimes  gently  sloping,  leads 
you  through  cultivated  fields  and  Badaga  vil- 
lages to  a point  sixteen  hundred  feet  lower  than 
Ootacamund.  Being  thus  at  a less  elevation, 
Conoor  has  a milder  climate,  and  is  chosen  as 
a residence  by  those  who  prefer  a less  sudden 
change  from  the  heat  of  the  plains.  A dozen 
English  houses  are  scattered  over  the  hills  at 
the  head  of  the  pass  leading  to  Coimbatoor. 
The  spot  is  one  of  great  beauty,  and  commands 


CONOOR. 


475‘ 


a noble  view.  Below  you,  a mountain-stream 
finds  its  way  through  a deep  ravine,  on  the' 
other  side  of  which  Hoolicul,  the  Tiger  Moun- 
tain^ rises  toweringly,  clothed  with  wood  from 
its  base  to  its  summit,  and  crowned,  where 
it  hangs  over  the  lowlands,  with  a deserted 
fortress. 

There  is  here  a bazaar  for  the  natives,  where 
they  stop  to  spend  the  night  on  their  way  from 
the  villages  to  the  weekly  market  at  Ootaca- 
mund.  The  narrow  road  is  crowded  on  these 
days  with  Hindus  and  their  pack-oxen,  bring- 
ing produce  from  Coimbatoor.  The  patient 
camel,  silently  chewing  his  cud  by  the  road- 
side, waits  for  the  word  of  command ; and 
elephants,  in  the  employ  of  government,  move 
heavily  along ; or  you  may  see  them  lying;  in 
the  stream  on  their  broad  sides,  while  the  ma- 
houts, (keepers,)  seated  upon  them,  scrape  their 
brown  hides  with  pieces  of  rough  stone.  This 
the  huge  creatures  seem  greatly  to  enjoy,  lying 
with  their  heads  entirely  beneath  the  water, 
from  time  to  time  lifting  their  trunks  for  a 
breath,  and  then  la'^ily  dropping  them  again 
into  the  stream. 

We  left  Conoor  at  three  in  the  morning. 
The  moon  had  set,  the  air  was  cold  and  damp, 


476 


A MOUNTAIN  PASS. 


and  the  silence  of  the  night  was  broken  only 
by  the  voice  of  the  dashing  stream  that  leaped 
down  the  gorge,  as  if  in  haste  to  mingle  with 
the  placid  waters  of  the  Bowany  in  its  course 
through  the  plains.  The  musaljee’s  torch  threw 
a fitful  glare  upon  the  bearers,  enabling  them 
to  pick  their  w'ay  down  the  steep  mountain- 
pass.  Hoolicul  stood  out  against  the  starry 
sky,  black,  frowning,  and  sombre.  The  steep 
bank  on  our  left,  from  which  our  path  was  cut, 
was  shrouded  with  shrubs  and  trees,  upon  whose 
leaves  our  torch  cast  a glancing,  flashing  light, 
that  made  the  gloom  beyond  seem  more  im- 
penetrable. It  was  a place  and  an  hour  to  call 
up  the  memory  of  fearful  tales  of  night  attacks 
made  by  the  prowling  panther  or  the  more 
ferocious  tiger ; but  the  loud  cries  "with  which 
our  bearers  made  the  silent  leafy  arches  ring, 
would  have  been  protection  enough  in  less-fre- 
quented ways  than  this. 

As  the  day  began  to  break,  the  scene  grew 
more  cheerful.  The  mountain-top,  first  to 
announce  the  coming  dawn,  framed  itself  into 
distinctness,  and  the  hill-side  on  our  left  became 
visible  as  an  overhanging  wall  of  wood,  with 
luxuriant  creepers  climbing  the  trunks,  hanging 
in  festoons  from  branches,  and  trailing*  till  they 


CONOOR  GHAUT. 


477 


swept  the . earth.  The  hoarse  voice  of  the 
stream,  no  longer  solitary,  was  mingled  with 
the  crowing  of  the  jungle-cock,  the  whistle  and 
song  of  birds  in  the  dark  recesses  of  the  ravine, 
and  the  loud  “Moop!  moop ! moop !”  of  the 
wild  monkey. 

A little  later,  and  the  purple  rays  of  morn- 
ing, first  lighting  up  the  forest-clad  mountain’s 
brow,  then  sweeping  in  soft  pencils  down  its 
side,  came  full  upon  us ; the  sun  rose,  and  a 
flood  of  light  was  poured  on  all  nature,  chang- 
ing the  gloomy  forest-path  and  dark  haunts 
of  prowling  beasts  of  prey  into  a scene  of  life, 
tranquillity,  and  beauty.  Thus,  into  the  tem- 
pest-tost, sinful,  anguished  soul,  oppressed  with 
the  darkness  of  unbelief,  “ The  entrance  of  thy 
word  giveth  light,”  0 Lord ! 

It  was  a way  to  be  remembered,  and  each 
step  gave  fresh  enjoyment ; for,  ever  descend- 
ing, every  turn  revealed  some  new  and  more 
tropical  type  of  vegetation,  until  the  rhododen- 
dron, the  holly,  the  anemone,  and  the  violet 
were  exchanged  for  the  lime,  the  bamboo,  the 
mimosa,  and  the  cactus.  But  stern  reality 
broke  in  upon  romance.  As  the  bearers  jogged 
and  grunted,  jolted  and  shouted  on  their  way, 
thinking  less  of  scenery  and  sentiment  than  of 


478 


NEILGHERRY  HILLS. 


their  shoulders,  “ Crack  ! crash !”  went  the 
fore-pole,  and  down  came  the  palankeen  and 
its  load  upon  the  stony  road.  The  pole  was 
broken  short  off,  and  affairs  looked  rather 
gloomy;  but,  after  a short  consultation,  and 
some  scolding  and  grumbling,  a slim  tree  was 
cut  and  divided  into  three  portions.  These 
were  lashed,  one  to  the  palankeen  and  two  to 
that  again,  so  that  the  palankeen  might  he  car- 
ried “ cooly-fashion,”  and  we  jogged  on  again, 
though  more  slowly  than  before. 

In  vacant  spots  in  the  jungle,  near  the  base 
of  the  mountain,  you  notice  small  patches  of 
ground  with  a few  plantain-trees  and  some 
traces  of  cultivation,  and  hard  by  a rude  hut  or 
two.  These  are  the  habitations  of  the  Erulars, 
who  are  among  the  least  civilized  and  most  de- 
graded of  the  inhabitants  of  India.  Like  the 
Khonds  of  Central  India,  known  for  the  cruel 
sacrifice  of  human  victirns,  whom,  to  this  day, 
they  fatten  and  cut  to  pieces  as  an  offering  to 
their  gods,  and,  like  other  hill-tribes  equally 
debased,  they  seem  to  be  the  ancient  inhabit- 
ants of  India,  perhaps  aboriginal  tribes,  driven 
to  the  jungles  and  mountains  by  the  present 
races  of  Hindus.  They  are  small,  ill-formed, 
and  go  almost  naked.  Of  the  family  tie  they 


A DEGRADED  TRIBE. 


479 


have  little  notion,  and  in  morals  and  intellect 
are  exceedingly  degraded.  By  the  Hindus 
they  are  looked  upon  as  savages.  The  citizens 
of  Madras  or  Calcutta  would  feel  themselves 
greatly  scandalized  if  they  knew  that  they  were 
classed  with  these  degraded  tribes,  whom  they 
view  as  we  do  the  American  Indians  or  the 
South  Sea  Islanders ; and  they  would  revolt  at 
the  idea  of  the  atrocities  of  the  Khonds  being 
considered  a part  or  a representation  of  their 
system  and  acts. 

The  cultivation  of  the  Erulars  consists  in 
scratching  the  earth  with  a stick,  and  throwing 
in  the  seed.  When  the  grain  is  ripe,  they  take 
up  their  abode  in  its  neighbourhood,  and  live 
upon  it  until  it  is  gone.  The  grain  is  parched, 
'pounded,  baked  on  a hot  stone  into  coarse 
cakes,  and  eaten.  They  lay  up  nothing;  and 
hence,  when  this  is  consumed,  they  wander 
about  the  jungles  in  search  of  berries  and  roots. 
Deserted  mothers,  that  they  may  be  free  to 
search  for  something  with  which  to  satisfy  the 
cravings  of  nature,  will  even  murder  their  own 
infants.  Poor  Erulars  ! wretched  children  of 
the  Indian  jungle ! Degraded,  depraved,  bru- 
talized, well  do  they  deserve  their  name ! Irul 
signifies  darkness ; and  theirs  is  the  gross  dark- 


480 


NEILGHERRY  HILLS. 


ness  of  the  depths  of  heathenism ! Oh,  when 
shall  the  Sun  of  Righteousness  arise  upon  their 
darkness,  chasing  it  as  the  natural  sun  chases 
the  darkness  and  gloom  from  the  jungly  ravines 
in  which  they  dwell ! 

The  sun  was  high  in  the  heavens  when  we 
reached  the  plain,  and  we  had  yet  some  miles 
of  travel  before  us.  Accustomed  to  the  cooler 
air  of  the  mountains,  the  glare  seemed  almost 
intolerable.  The  sun’s  rays  poured  with  an 
intense,  unmitigated  fierceness,  that  pierced  to 
the  brain,  making  it  throb  and  boil.  Beautiful 
and  desirable  as  the  plains  seemed  when  viewed 
from  the  cool  mountain-top,  a breath  of  that 
mountain  air  would  have  been  gladly  hailed  by 
the  travellers  toiling  slowly  over  the  barren 
sandy  waste  at  the  foot  of  the  mountain  under 
the  blaze  of  an  August  sun.  Towards  noon,  we 
reached  the  poor  bungalow  at  Mettapollium, 
and  renewed  our  acquaintance  with  the  ants, 
mosquitos,  and  eye-flies — friends  from  whom  we 
had  been  separated  while  at  Ootacamund,  where 
they  are  quite  unknown. 

Our  journey  from  Mettapollium  to  Coirnba- 
toor,  a distance  of  twenty-four  miles,  was  made 
by  night.  The  way  was  solitary;  and  as  I rode 
on  my  little  poney  utterly  alone,  I could  not  but 


COIMBATOOR. 


481 


think  with  wonder  and  admiration  of  the  per- 
fect safety  with  which  I thus  passed,  unguarded 
and  alone,  by  night,  through  a part  of  India  to 
which  1 was  a complete  stranger.  And  so  you 
may  go  through  almost  any  portion  of  this  great 
heathen  land.  Is  there  no  meaning  in  this  ? Is 
there'  in  fact  no  call  from  God  to  the  church  to 
enter  in  and  possess  the  land  ? Surely  there 
is  a most  unmistakable  call  to  sow  the  seeds  of 
truth  in  the  fields  thus  spread  before  us.  Not 
to  do  so  will  bring  upon  us  the  guilt  of  disobe- 
dience to  the  intimations  of  Providence,  as  well 
as  to  the  direct  command  of  Christ,  ‘‘  Go  ye 
into  all  the  world  and  preach  the  gospel  to 
every  creature.”  By  thus  throwing  open  the 
door  of  entrance,  God  is,  as  it  were,  making 
that  command  specific  for  India. 

The  town  of  Coimbatoor  is  the  centre  of  a 
district  of  the  same  name,  containing  about  a 
million  inhabitants,  and  is  three  hundred  miles 
distant  from  Madras.  It  is  a flourishing  place 
with  sixty  thousand  inhabitants,  and  surrounded 
by  a fertile  plain,  yielding  large  crops  of  cot- 
ton, rice,  and  tobacco.  This  plain  spreads 
itself  towards  the  south  and  east,  but  on  the 
north  are  the  Neilgherries  with  their  belt  of 
woodland,  and  on  the  west  the  forests  and 

41 


482 


WILD  ELEPHANTS. 


jungles  of  the  Aney-Maley,  or  Elephant  Moun- 
tains. These  forests  yield  to  the  goyernment 
large  supplies  of  teak-wood,  inyaluable  for  house 
and  ship-building,  and  furnish  a hunting-ground 
for  adventurous  sportsmen.  All  kinds  of  game, 
from  the  buffalo  and  wild  boar,  the  leopard  and 
tiger,  up  to  the  greatest  of  all,  the  wild  ele- 
phant, (who  give  the  mountains  their  name,) 
here  abound.  The  chase  is  attended  with  dan- 
ger, and  not  unfrequently  with  loss  of  life. 
While  in  Coimbatoor,  we  heard  of  the  escape  of 
a civilian  high  in  rank  from  a situation  of 
fearful  peril.  In  company  with  a party,  he 
had  succeeded  in  coming  upon  a wild  elephant. 
They  fired,  but  the  elephant,  though  wounded, 
was  not  struck  in  a mortal  part.  Infuriated 
by  his  wounds,  he  charged  upon  the  assailants, 
seized  this  gentleman  with  his  trunk,  dashed 
him  to  the  ground,  ran  upon  him,  and  kneeling 
down,  thrust  at  him  with  his  tusks,  burying 
them  deep  in  the  ground ; then  rising,  he  threw 
the  body  from  him.  The  companions  of  the 
unfortunate  officer  had  now  come  up,  and  seized 
the  opportunity  to  send  a rifle-ball  into  his 
brain.  The  monster  fell  dead  ; the  gentleman 
was  found,  not  run  through  as  was  supposed, 
but  only  stunned.  The  tusks  had  passed  one 


COIMBATOOR. . 


483 


on  each  side  of  him — one  of  them,  as  I was 
told,  shaving  the  hair  from  the  side  of  his  head, 
the  other  just  missing  his  thigh. 

Coimbatoor  affords  a fair  specimen  of  the 
towns  of  Southern  India.  Its  streets  are  regu- 
lar, many  of  them  narrow'  and  mean,  some  of 
them  broad,  and  quite  well  built,  with  houses 
one  story  in  height,  but  without  windows  upon 
the  street  except  here  and  there  a grated, 
aperture  for  the  admission  of  light  to  a room 
not  facing  on  the  central  court.  Each  house 
has  in  front  a small  verandah,  or  piol,  of  ma- 
sonry or  clay,  w'here  the  occupants,  at  least  the 
maleSj  spend  much  of  their  time ; in  the  front 
wall  are  small  triangular  niches  for  lamps. 
Within  the  solid  wooden  door  is  a small  vesti- 
bule, leading,  in  the  better  class  of  houses,  to 
the  square  court  in  the  centre,  in  which  the 
household  duties  are  carried  on  by  the  women. 
The  rooms  face  upon  this  court.  The  furniture 
of  the  houses  of  the  poor,  and  indeed  of  all  who 
are  not  rich,  is  most  simple.  A mat,  rolled  up 
by  day  and  spread  upon  the  hard  earth-floor 
at  night,  serves  for  a bed,  and  the  cloth  worn 
by  day  is  all  the  covering  needed  at  night.  A 
teak-wood  box,  with  polished  brass  clasps,  holds 
the  valuables  of  the  family ; and  a bench  or 


484 


HINDU  HOUSE. 


two,  with  the  cooking  and  eating  utensils  of 
clay  or  brass,  complete  the  furniture  of  an  or- 
dinary house. 

They  do  not  need  book-cases,  for  they  have 
no  books  ; nor  do  they  want  bureaus  and  ward- 
robes, for  they  seldom  have  more  than  a change 
or  two  of  garments,  and  the  poor,  nothing  be- 
yond the  piece  of  cotton-cloth  they  wear  by 
.day,  and  under  which  they  sleep  at  night.  They 
do  not  want  chairs  and  bedsteads,  as  a mat  on 
the  floor  answers  for  both  ; and  they  need  no 
drawers  for  spoons,  knives  and  forks,  as  fingers 
are  found  more  bandy  and  cheap,  and  are  more 
easily  kept  clean.  Tooth-brushes  grow  on  every 
tree,  for  they  abominate  the  thought  of  putting 
a second  time  into  the  mouth  what  has  been 
once  defiled  by  spittle,  and  break  a fresh  twig 
every  day  with  which  to  rub  the  teeth.  For 
the  same  reason,  they  will  not  put  a cup  to  their 
lips  or  a spoon  to  their  mouth,  as  they  would 
be  defiled  by  contact  with  saliva,  and  could  not 
be  used  again  in  food. 

In  truth,  so  mild  is  the  climate,  and  so  few 
are  the  wants  of  the  people,  that  their  houses 
are  not  properly  abodes  or  dwelling-places. 
They  serve  for  a shelter  during  the  rains,  for 
a place  of  privacy  for  the  women,  for  kitchen 


HINDU  HOUSE. 


485 


aud  storehouse ; but  much  of  the  time  of  the 
Hindus  is  spent  abroad,  and  quite  as  many 
sleep  without  as  within  doors.  In  the  hot 
weather  their  houses  are  close,  and  in  the  wet 
weather  they  are  damp.  They  bathe  in  the 
tank,  or  river,  if  one  be  near,  and  perform 
other  toilet  duties  at  the  same  place.  They 
smoke  under  a tree,  and  are  shaved  at  the  cor- 
ner of  the  street,  seated  on  the  ground.  Trades 
are  carried  on  in  the  open  air,  and  goods  ex- 
posed for  sale  without  the  house.  Company  is 
received  on  the  piol ; and  schools  are  taught 
there,  or  under  the  shade  of  a tree.  Hence,  as 
we  have  said,  the  house  cannot  be  considered 
as  the  family  abode.  When,  through  the 
ameliorating  influence  of  Christianity,  the  family 
circle  becomes  a happy  and  attractive  place, 
changes  in  their  mode  of  life  will  lead  to  a 
change  in  the  structure  of  their  houses.  In- 
creased comfort  and  improved  health  will 
accompany  an  increase  of  love  and  mutual 
affection.  Then  the  house  of  the  Hindu  will 
be  what  it  is  not  now — his  home. 

The  houses  of  the  more  wealthy  are  some- 
times two  stories  in  height,  with  a flat  roof 
surrounded  by  a wall,  where  the  owners  enjoy 
the  evening  air  and  look  out  upon  the  passers- 


486 


THE  BAZAAR. 


by.  But  even  such  houses  are  close,  ill-venti- 
lated, and  unfit  for  habitation  in  a tropical 
climate. 

In  the  bazaars,  or  trading  streets,  the  front 
verandah  is  enlarged  by  a stiff  mat  of  split 
bamboo,  which  is  supported  by  posts,  and  ex- 
tending into  the  street,  affords  a shelter  for  the 
tradesman  and  his  goods  as  well  as  for  the  pur- 
chaser. Here  all  the  varied  articles  of  Indian 
traffic  and  consumption  are  exposed  for  sale, 
and  a constant  hubbub  is  kept  up  by  the  dis- 
putes of  the  buyers  and  sellers.  Generally,  the 
Hindu  knows  to  a hairs’  breadth  the  value  of 
every  article,  and  he  will  spend  an  hour  in 
debate  rather  than  lose  a pice.*  The  foreigner 
is  sure  of  being  cheated,  if  he  does  not  know 
the  price  he  ought  to  give  a native, tradesman, 
as  his  rule  is  to  get  all  he  can,  without  any 
reference  to  the  value  of  his  goods. 

A variety  is  given  to  the  scene  by  the  groups 
of  men,  in  their  white  robes  and  red  or  white 
turbans,  moving  hither  and  thitfier,  by  half- 
naked  coolies,  cavady-men  with  their  boxes 
slung  on  a bamboo  over  their  shoulders,  bandies 
from  the  country,  and  the  occasional  passage 


* Pice^  small  copper  coin,  worth  one-fourth  of  a cent. 


i 


i. 


> 


t‘  T ' 


• 7'^*’ 


•n  • - ^ ,.  * 


, ..  [a 


i,  ^ 


►iT/  ■~P' 


Ha/aar  of  a lliuda  Town  p -ISU, 


IKRIGATION. 


487 


of  a palankeen  with  its  noisy  set  of  bearers ; 
while  the  European  soldier,  with  his  wife  upoL 
his  arm,  serves  to  remind  you  of  the  supremacy 
of  English  rule  over  these  populous  and  wide- 
spread provinces. 

Coimbatoor  owes  much  of  its  wealth  to  a 
large  and  lake-like  tank,  formed  by  collecting 
the  waters  of  a small  river.  The  water  is  re- 
tained by  a dam  until  w^anted  for  the  rice-fields 
in  the  dry  season.  It  is  then  distributed,  by 
means  of  a graduated  sluice,  through  small 
canals  to  the  various  fields,  each  owner  paying 
so  much  per  inch  for  the  water.  Thus  a small 
stream  is  made  to  spread  fruitfulness  and  plenty 
over  a large  district  of  country,  increasing  im- 
mensely both  the  wealth  and  comfort  of  the 
people  and  the  resources  of  the  government. 
In  this  and  in  a thousand  other  ways  the  pros- 
perity of  India  may  be  increased,  and  will  be 
increased  by  the  prevalence  of  true  religion, 
infusing  life,  energy,  industry,  and  mutual  con- 
fidence into  the  popular  mind.  In  the  day  when 
her  idols  have  been  cast  to  the  moles  and  the 
bats,  her  wealth  will  be  doubled,  and  her  popu- 
lation, if  doubled,  will  be  more  rich  and  pros- 
perous than  now.  When  this  blessed  change 
shall  have  made,  all  over  the  earth,  the  desert 


488 


COIMBATOOR. 


to  bud  and  blossom  as  the  rose  in  things  phy- 
sical and  temporal  as  well  as  in  things  spiritual 
and  eternal,  our  Lord  shall  see  of  the  travail  of 
his  soul  and  be  satisfied. 

As  yet  Coimbatoor  is  bound  in  the  chains  of 
idolatry.  We  were  annoyed  during  our  stay 
there  by  the  almost  incessant  celebration  of 
heathen  festivals.  By  day  and  by  night,  the 
noise  of  tomtoms  and  horns,  and  the  reports  of 
fire-arms,  filled  the  town  with  their  discordant 
music.  Processions  were  frequent,  and  accom- 
panied by  the  usual  routine  of  Hindu  shows — 
music,  torches,  gods,  and  men.  Hearing,  one 
day,  the  clatter  of  brass  cymbals,  we  looked  out 
and  saw  a crowd  following  a man  who  presented 
a most  woful  spectacle,  and  whose  suiferings 
wxre  being  chaunted  by  an  attendant  musician. 
His  body  was  naked,  except  a strip  of  cloth 
wrapped  about  his  middle,  and  his  face  and 
person  were  smeared  with  ashes  and  yellow 
paint,  giving  him  a most  hideous  and  revolting 
look ; he  walked,  writhing  and  stooping,  ap- 
parently in  intense  anguish,  and  with  a sword 
(so  far  as  w^e  could  see)  thrust  through  his  body 
just  below  the  ribs,  the  handle  projecting  on 
the  right  and  the  tip  on  the  left  side,  while  the 
clotted  gore  adhered  to  his  skin.  It  must,  of 


PRETENDED  MIRACLES. 


489 


course,  nave  been  a trick,  the  sword  being 
curved  and  passing  around  his  body  under  his 
cloth  : but  the  deception  was  complete  to  the 
eye,  and  doubtless  the  gaping  crowd  believed 
that  the  transfixed  person  was  miraculously 
preserved  from  death  by  his  god.  It  is  by  such 
deceptions  that  the  reputation  of  their  deities 
is  sustained.  Another  common  miracle  is  that 
of  having  the  tongue  restored  by  the  power  of 
the  god,  after  being  cut  ofi*.  A man  will  give 
out  that  in  fulfilment  of  a vow  he  has  cut  out 
his  tongue.  His  mouth  is  bandaged,  and  a 
tongue  (supposed  to  be  his,  but  really  a sheep’s) 
is  exposed  by  his.  side.  The  credulous  multi- 
tude look  on  with  admiration  ; and  when,  some 
days  after,  the  bandages  ,are  removed,  and  his 
tongue  is  found  in  his  mouth  again,  they  are 
loud  in  their  praises  of  the  might  of  their  won- 
der-working god. 

Coimbatoor  is  not,  however,  entirely  without 
the  light  of  the  gospel.  A diligent  and  perse- 
vering missionary  of  the  London  Missionary 
Society  has  been  stationed  here  for  a number 
of  years,  and  has  proclaimed  the  truth  exten- 
sively in  the  town  and  province.  His  parish 
consists  of  about  a million  souls  ! Were  he 
multiplied  into  ten  men,  each  might  have  a 


490 


COIMBATOOR. 


hundred  thousand  committed  to  his  charge. 
But,  though  thus  alone  in  this  mass  of  heathen- 
ism, his  labours  have  not  been  in  vain.  A 
church  of  forty  or  fifty  members  has  been  ga- 
thered, while  a number  have’  died,  looking  by 
faith  to  a heavenly  home  ; twelve  schools  have 
been  established  in  Coimbatoor  and  other  towns 
of  his  district.  In  addition  to  a son  who  is  as- 
sociated with  him  in  his  missionary  work,  he 
has  twelve  native  assistants,  tv^ho  labour  in  con- 
nection with  his  out-stations,  and  come  from 
time  to  time  to  head-quarters  to  make  reports 
and  receive  instructions.  A large  amount  of 
information  on  the  great  truths  of  Christianity 
is  thus  diffused  among  the  people,  and  the  way 
prepared  for  the  conversion  of  multitudes  when 
the  Spirit  of  God  shall  be  poured  out  from  on 
high. 

A neat  church  has  been  erected  on  the  mis- 
sion premises,  where  we  attended  on  the  ser- 
vices of  the  Sabbath  with  much  pleasure.  It 
was  the  communion-day,  and  the  assistants  from 
the  out-stations  were  all  present,  with  a large 
congregation  of  Christians  and  their  families. 
They  seemed  to  have  been  trained  to  habits  of 
military  regularity  and  order.  At  the  close 
of  the  prayer,  they  fired  oft’  their  volley  of 


COMMUNION-DAY. 


491 


*‘amens”  with  the  precision  of  a discharge  of 
musketry.  The  singing,  if  not  very  melodious, 
was  hearty  and  powerful,  and  the  attention 
perfect.  When  Mr.  A.  announced  a quotation, 
the  words,  “First  Corinthians,  sixth,  first,”  or 
whatever  it  might  be,  would  hardly  be  out  of 
his  mouth  before  the  place  was  found  and  the 
verse  read  by  some  one  of  the  auditors.  So 
marvellous  was  their  quickness,  that  I supposed 
they  had  the  quotations  furnished  them  before- 
hand ; but  such  was  not  the  case.  All,  both 
men,  women,  and  children,  took  notes  with  their 
iron  styles  upon  their  ollas  (strips  of  palm-leaf) 
with  a noise  resembling  the  nibbling  of  fifty 
mice.  They  are  afterwards  catechized  upon 
the  instructions  of  the  day — the  men  by  the 
missionary,  and  the  women  by  his  wife,  who  is 
truly  a help-meet  to  him,  both  in  his  house  and 
in  his  work.  Her  instructions  have  been  the 
means  of  gathering  a most  interesting  school  of 
girls,  several  of  whom  have  become  Christian 
wives  and  mothers,  forming,  as  we  trust,  the 
nucleus  of  a Christian  community.  Female 
efforts  and  usefulness  should  not  be  unrecorded 
and  unknown  now,  as  they  were  not  in  the  days 
of  the  apostle  Paul.  There  are  at  the  present 
day  many  women  in  India  whose  labours  would 


492 


COIMBATOOK. 


call  forth  an  apostle’s  commendation.  Their 
names  are  not  noised  abroad ; they  desire  noi 
that  they  should  be ; hut,  while  cheering,  com- 
forting, and  aiding  their  husbands  in  their  ardu- 
ous labours,  they  are,  in  a sphere  more  humble 
but  most  necessary  and  important,  contri- 
buting to  the  spread  of  the  truth  and  the 
regeneration  of  India  by  their  efforts  in  the 
department  of  female  education ; they  are 
training  the  wives  and  mothers  of  a coming 
church. 


HINDU  HOUSE. 


PART  VI. 


Calcutta. 

It  needs  but  a few  days  at  sea  to  make  the 
sight  of  land  most  grateful  and  exhilarating ; 
and  doubly  exciting  is  it  when  such  associations 
cluster  around  the  region  you  approach  as  those 
which  are  connected  wdth  Calcutta,  the  empo- 
rium of  the  East,  and  the  holy  river  of  India, 
the  far-famed  Ganges.  The  Hboghly,  which  is 
one  of  the  many  streams  by  which  the  Ganges 
empties  its  waters  into  the  Bay  of  Bengal,  is 
esteemed  the  most  sacred  of  its  mouths.  The 
river  is  itself  a god,  and  when  Gunga  (the 
Ganges)  meets  the  sea  at  the  island  of  Gunga- 
Sagor,  (more  commonly  written  Saugur  Island,) 
the  spot  becomes  most  holy.  Hither  tens  of 
thousands  of  Hindus  resort  at  the  annual  festi- 
val of  Gunga-Sagor,  the  union  of  river  and  sea, 
in  the  month  of  January  ; they  descend  the 
river  in  boats  which  line  the  shore  in  a dense 
fleet,  and,  landing,  engage  in  the  performance 

42  493 


494 


SANDHEADS. 


of  their  idojatrous  worship  to  the  river-god. 
Offerings  are  laid  upon  the  shore,  and  when 
swept  away  by  the  rising  tide,  are  held  to  be 
accepted  by  the  deity.  Mothers,  in  former 
times,  here  threw  their  own  babes  into  the 
flood,  and  looked  on,  unmoved,  while  sharks  and 
alligators  tore  their  tender  limbs  asunder. 
Adults,  too,  cast  themselves  into  the  stream, 
giving  their  own  lives  as  a free-will  offering  to 
the  god.  These  bloody  practices  have  now  been 
arrested  by  the  British  government.  During 
the  festival,  soldiers  are  on  guard  to  stop  such 
deeds  of  cruelty  and  of  idolatrous  madness. 
Yet  it  cannot  be  doubted  that,  in  private,  many 
a life  is  sacrificed  at  this  shrine  of  superstition. 

Before  reaching  Sagor,  and  while  yet  out  of 
sight  of  land,  you  are  boarded  by  a pilot  from 
a pilot-brig  which  is  on  the  look-out  for  vessels 
arriving  at  the  “ Sandheads,”  and  then  are 
guided  by  an  unseen  channel,  through  unseen 
shoals,  towards  an  unseen  coast.  These  sandy 
shoals,  to  which  the  river  each  year  adds  the 
soil  brought  down  from  above,  are  full  of  dan- 
ger. An  efficient  pilot  service,  however,  re- 
moves the  anxieties  of  the  voyager.  Under  the 
direction  of  one  of  them,  your  ship  advances  to 
Sagor,  and,  if  night  is  approaching,  there 


THE  SONDERBUNDS. 


49o 


anchors  till  daylight,  for  the  intricacies  of  the 
channel  forbid  an  ascent  by  night.  The  island 
lies  just  above  the  level  of  the  sea,  and  has  a 
dreary  aspect.  After  passing  its  shores,  the 
coast  upon  your  right  hand  continues  of  the 
same  low  character,  and  wears  the  aspect  of  a 
complete  wilderness.  This  jungly  tract  of  land, 
intersected  by  crossing  creeks  and  streams,  is 
known  as  the  Sonderbunds.  It  is  the  home  of 
savage  beasts  of  prey,  and  the  abode  of  every 
noxious  reptile.  Once,  and  that  not  at  a dis- 
tant period,  it  was  cultivated  by  a rural  popula- 
tion, but  war  spread  its  ravages  over  the  land ; 
and  it  is  now  given  up  to  the  prowling  tiger, 
the  serpent,  the  crocodile,  and  their  fellows, 
while  fever  broods  upon  the  atmosphere,  and 
adds  to  the  terrors  of  the  place. 

The  river  now  begins  to  assume  its  proper 
dimensions,  allowing  you  to  see  both  of  its 
banks ; but  it  is  still  some  miles  wide,  and  rolls 
on  to  the  sea,  its  turbid  yellow  current  loaded 
with  alluvial  matter  from  the  uplands,  with  won- 
derful volume  and  swiftness.  We  are  told  that 
were  two  thousand  ships,  each  bearing  fifteen 
hundred  tons  of  soil,  to  sail  down  every  day  in 
the  year,  they  would  not  carry  as  much  solid 
matter  as  is  borne  to  the  ocean  in  a single  day 


496 


FACE  OF  THE  COUNTRY. 


by  the  Ganges.  As  you  advance,  the  stream- 
still  narrows,  the  banks  cease  to  be  jungly 
wastes,  and  little  villages  of  thatched  cottages, 
embowered  amid  palms,  tamarinds,  and  other 
tropical  trees,  give  life  and  beauty  to  the  scene. 
The  exquisite  greenness  of  the  rice-fields,  the 
luxuriance  of  the  foliage,  and  the  gracefulness 
of  vegetable  life,  so  characteristic  of  the  lands 
of  the  sun,  give  an  indescribable  charm  to  In- 
dian scenery ; though  those  rude  huts  and 
verdant  fields  are  the  dwelling-places  of  sin  and 
heathenism,  their  beauty,  as  seen  across  the 
bosom  of  the  river,  is  most  captivating.  Truly, 
here 

“ Every  prospect  pleases, 

And  only  man  is  vile.” 

The  river  itself  abounds  with  objects  of  inte- 
rest : the  ships  of  many  nations — Asiatic,  Eu- 
ropean, African,  and  American — are  going 
towards  the  emporium  of  the  East,  the  metro- 
polis of  British  India.  Boats  from  the  shore, 
with  their  noisy  and  almost  naked  boatmen, 
bring  fruit,  fish,  hats,  and  other  articles  of  trade 
alongside,  and  the  crews  hail  your  vessel  to 
seek  admission  to  the  deck. 

It  is  not  only  to  the  voyager  fresh  from  home 
that  the  ascent  of  the  Ganges  is  novel  and  inte- 


GARDEN  REACH. 


497 


resting.  These  things  are  as  new  to  the  resident 
of  Madras  as  are  the  scenes  of  Italy  to  the 
Englishman.  The  people  of  Bengal  differ  from 
those  of  Southern  India  in  language,  dress,  and 
looks,  as  well  as  in  other  respects.  In  frame, 
they  are  more  slightly  built,  and  less  manly ; in- 
deed, they  have  the  reputation  of  being  the  most 
effeminate  of  the  Hindu  races. 

About  a hundred  miles  above  the  island  of 
Sagor,  a bend  in  the  river,  now  but  a mile  wide, 
opens  to  your  view  Garden  Reach,  a suburb  of 
the  great  city.  As  you  glide  gently  up  with  a 
favouring  breeze  and  silent  but  powerful  tide, 
you  pass  house  after  house,  elegantly  built, 
plastered  with  chunam,  and  surrounded  by  a 
beautiful  shady  compound,  with  a green  lawn 
running  to  the  water’s  edge.  These  are  the 
country  residences  of  the  English  gentry.  You 
recall  (if  a reader  of  Sunday-school  books)  the 
story  of  Ermina,  and  almost  wonder  through 
which  of  these  gardens  the  thoughtless  Minny 
and  her  gentle  Anna  walked  to  the  home  .of  the 
rich  merchant.  But  the  scene  has  become  too 
exciting  for  meditation;  you  are  passing  the 
fort  and  city.  Steamers,  ships,  awkward  craft 
from  the  Laccadives  or  Maldives,  China,  and 
Malacca,  boats  of  various  kinds  and  shapes,  are 

42  ^ 


498 


THE  BLACK-IIOLE. 


steammg,  sailing,  and  pulling  hither  and  thither, 
while  the  Bengalee  boatmen  keep  up  an  un- 
broken jabber  on  every  hand.  The  vessels  in 
port  are  moored  in  tiers  three  deep,  broadside 
to  the  shore,  which  slopes  down,  without  wharves 
or  docks,  to  the  water’s  edge.  Their  cargoes 
are  unloaded  by  lighters  which  lie  alongside, 
and  the  officers,  agents,  and  sailors,  with  a host 
of  Hindu  tradesmen,  are  continually  passing 
and  repassing  in  small  boats  called  dingeys. 

We  had  to  anchor  in  the  stream,*  for  there 
was  no  berth  vacant  for  our  vessel  near  the 
ghats,  as  the  landing-places  are  called.  We 
had  no  difficulty,  however,  in  procuring  boats 
in  which  to  reach  the  shore.  The  boatmen 
rowed  in  through  bathers  who  were  at  once 
washing  away  the  stains  of  the  body  and  of  the 
soul  with  the  yellow  but  most  sacred  water  of 
the  river,  and  set  us  on  shore  near  the  spot  on 
which  stood  the  famous  ‘‘Black-hole  of  Cal- 
cutta,” where  in  one  night  a hundred  and 
twenty  Englishmen  died,  stifled,  suffocated,  9,nd 
trampled  to  death,  locked  in  a little  cell,  be- 
cause the  guards  dared  not  disturb  the  sleep  of 
an  oriental  despot  to  tell  him  that  his  prisoners 
would  in  a few  hours  be  dead  men.  Now,  how 
changed  are  all  things  in  India ! The  descend- 


- ■ • ‘ - •■' ; ''^v  4fc^'-'''’V''-  ■' 

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••  .'  i.-‘\  .*  'i-^^t^  \ 

sX<s-  »iv-  -•■^  -/:i 


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V.  ->  • 


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Government  House,  Calcutta. 


CALCUTTA. 


499 


ants  of  the  Grand  Mogul,  then  master  of  scores 
of  such  petty  despots  as  the  nabob  Suraj-ud- 
Dowlut,  to  whose  greatness  these  English  lives 
were  sacrificed,  are  glad  to  eat  biiead  from  the 
coffers  of  the  English  treasury. 

The  city  of  Calcutta  stretches  along  the 
eastern  bank  of  the  Hooghly,  or  Bagirathy,  as 
it  is  called  by  the  natives,  for  a distance  of  six 
miles  above  the  fort.  Its  population  is  not  ac- 
curately known,  but  probably  is  not  less  than 
eight  hundred  thousand.  It  owes  its  greatness 
entirely  to  the  supremacy  and  commerce  of  Great 
Britain.  When  granted  as  a trading-place  to 
the  English,  in  the  year  1717,  it  was  a petty 
village  of  mud-huts  ; and  in  1756,  it  was  taken 
from  the  English,  who  were  driven  from  Bengal 
by  its  nabob.  Now  it  is  known  as  the  “ City 
of  Palaces,”  and  with  reason ; for  few  cities 
certainly  in  the  East  exceed  it  in  extent  and 
in  the  magnificence  of  its  dwellings. 

Fort  William  is  deemed  almost  impregnable, 
and  has  quarters  for  a large  number  of  troops. 
It  faces  the  river,  and,  like  Fort  St.  George  at 
Madras,  is  surrounded  by  a wide,  level,  open 
esplanade.  Just  beyond  the  esplanade  stands 
the  government-house,  a large  and  noble  build- 
ing erected  by  the  Marquis  Wellesly  as  a 


500 


ADJUTANTS. 


suitable  residence  for  the  governor-general  of 
all  India.  It  is  surrounded  by  a handsome 
square,  with  a tank  and  beautiful  shrubbery. 
The  newly-arrived  stranger  is  much  amused  by 
the  strange  forms  of  the  multitude  of  adjutants, 
not  of  the  military  but  of  the  bird-kind,  that 
are  perched  here  and  there  all  over  the  build- 
ings. These  peculiar  birds,  with  their  long 
legs,  long  necks,  and  great  pouches  pendant 
from  their  throats,  stand  on  the  balustrades 
and  porticos,  ready  to  remove  from  the  streets 
carrion  of  every  kind.  Dead  rats,  bones,  and 
even  whole  cats,  are  received  as  tit-bits  into 
their  capacious  maws.  It  gives  rather  a ludi- 
crous air  to  the  grave  marble  lions,  emblematic 
of  the  supremacy  of  England,  to  see  these  great, 
gawky  birds  perched  upon  their  heads  and 
backs. 

The  English  residences  lie  on  the  further 
side  of  the  esplanade  and  public  square,  and 
are  of  a lordly  character.  Large,  two-storied, 
with  pillared  fronts,  and  close-shutting  Venetian 
verandahs,  and  occupying  each  a separate  en- 
closure surrounded  by  a high  substantial  wall, 
they  have  an  air  of  grandeur  and  wealth.  The 
compounds  are  smaller  than  in  Madras,  giving 
more  the  appearance  of  a city,  and  the  houses 


STRANGE  CONTRASTS. 


501 


are  more  lofty  and  compact.  Nor  are  these 
external  marks  of  luxury  deceptive.  The  style 
of  living  is  suited  to  the  dwelling,  combining 
the  luxuries  and  elegancies  of  the  East  with  the 
imported  comforts  of  the  West,  to  a degree  pro- 
bably nowhere  surpassed. 

Close  by  these  palaces  of  the  ruling  race,  and 
even  against  their  compound-walls,  you  will 
find  a row  of  the  huts  of  the  ruled,  presenting 
in  their  meanness  a striking  contrast  to  the 
splendour  with  which  they  are  brought  into  such 
close  contact.  Yet  the  poor  Hindu,  with  but  a 
bit  of  cloth  about  his  middle,  and  an  earthen 
dish  of  rice  and  curry  for  his  frugal  meal,  is  as 
contented,  and  perhaps  far  more  comfortable 
than  the  officer  who  dines  within  the  palace, 
fanned  by  punkahs,  waited  on  by  a train* of  ^ 
obsequious  servants,  and  stimulated  to  excess 
by  wines,  liquors,  and  tempting  dishes.  The 
one  is  living  an  artificial  life  in  a strange  and 
hostile  climate;  the  other  is  at  home,  and  dips 
his  hand  into  the  dish  that  his  wife  sets  before 
him  with  an  appetite  and  a relish  to  which  his 
more  wealthy  neighbour  may  be  a stranger. 

The  churches  are  numerous,  and  some  of 
them  have  claims  to  architectural  greatness; 
but  to  the  missionary  no  place  of  worship  is  so 


602 


PUBLIC  BUILDINGS. 


interesting  as  the  old  church  in  which  Henry 
Martyn*  preached,  and  where  David  Brown 
and  Thomas  T.  Thomason  held  the  pastoral 
office.  The  building  is  large,  and  stuccoed 
within  with  chunam  of  dazzling  whiteness.  A 
multitude  of  lamps  in  Indian  shades  illuminate 
it  at  night,  and  punkahs  swing  in  every  direc- 
tion over  the  heads  of  preacher  and  audience, 
like  the  waving  of  branches  in  a forest.  Against 
the  wall,  tablets  are  fixed  to  perpetuate  the  me- 
mory of  the  excellent  and  devoted  men  who 
here  laboured,  Corrie,  Browm,  and  Thomason, 
and  one  to  the  memory  of  Martyn,  who  died 
far  away  in  Tocat,  -with  the  simple  inscription, 
“ He  was  a burning  and  a shining  light.”  The 
Cathedral,  the  Kirk,  the  Tree  Church,  the 
, Baptist  and  Independent  chapels,  are  places 
of  interest,  and  some  of  them  are  fine  struc- 
tures. Many  of  the  public  and  charitable  build- 
ings also  are  on  a most  noble  scale. 

If  the  dweller  in  Calcutta  have  in  mind  the 
fact  that  but  a hundred  years  since  the  English 
were  driven  by  a Bengal  nabob  from  the  place, 
and  that  all  that  he  sees  is  the  creation  of  a 
single  century,  by  a little  band  of  men  in  a 


* See  memoirs  of  Henry  Mai-tyn,  Thomas  T.  Thomason, 
and  Catharine  Brown,  by  the  American  Sunday-school  Union. 


GREAT  CHANGES.  . 


603 


hostile  climate  and  a hostile  land,  twelve  thou- 
sand miles  away  from  home,  he  will  not  fail  to 
look  with  wonder  upon  the  unconquerable 
energy  and  enterprise  that  has  wrought  this 
magical  change.  Even  now,  at  night,  the  cries 
of  packs  of  jackals  come  swelling  and  fading, 
and  swelling  again  in  wild,  sad  cadences  upon 
the  ear  at  the  dead  of  night,  reminding  you 
that  Calcutta  is  but  a strip  of  human  habita- 
tions redeemed  from  the  waste  lands  that  lie 
just  behind  its  stately  palaces. 

In  addition  to  the  missionaries  of  the  Eng- 
lish and  Scotch  societies,  there  is  a large  circle 
of  pious  persons  among  the  English*  residents 
at  Calcutta.  In  nothing  is  change  more  ap- 
parent than  in  the  moral  and  religious  tone  of 
society  in  India.  Forty  years  since,  as  is  well 
known,  Protestant  missionaries,  even  English- 
men, were  compelled  to  seek  refuge  under  the 
Danish  flag  at  Serampore.  The  devoted  (and 
now  famous)  Ward,  Carey,  and  Marshman  were 
not  permitted  to  reside  within  the  territories  of 
the  East  India  Company.  Our  own  Judsons 
and  Newells  were  driven  from  India  by  their 
authority.  Now,  not  only  is  the  government 
willing  that  the  preacher  of  the  gospel  should 
make  his  home  among  the  Hindus,  but  he  finds 


504 


ENGLISH  RESIDENTS. 


favour  in  the  eyes  of  the  rich,  the  great,  and 
the  powerful.  Immoralities  once  openly  prac- 
tised must  now  be  renounced  or  hid  from  the 
public  eye.  Formerly,  Englishmen  high  in 
station  made  offerings  at  heathen  shrines,  built 
temples,  joined  in  idolatrous  processions,  and 
even  worshipped  idols.  Such  things  now  would 
not  be  tolerated  by  the  public  sentiment  of  the 
English  in  India.  The  remaining  links  by 
which  the  government  is  united  with  idolatry 
will,  it  is  expected,  soon  be  severed,  and  hea- 
thenism be  left  to  take  care  of  itself.  In 
no  country  will  you  meet  men  of  more  ardent 
zeal  for  the  glory  of  God,  of  more  devoted 
piety,  or  of  more  deep  spirituality,  than  are 
some  of  the  gentlemen  of  the  East  India  Com- 
pany’s service.  Were  it  proper,  the  names  of 
many,  high  in  rank,  both  in  the  civil  and  mili- 
tary branches,  might  be  adduced  as  examples 
of  what  a Christian  gentleman  should  be,  and 
may  do.  To  have  the  counsel,  aid,  prayers, 
and  sympathies  of  such  men  when  in  a heathen 
land,  is  a great  and  delightful  privilege.  In  the 
presidency  of  Madras,  especially,  is  the  religious 
element  in  Society  strong,  decided,  and  advan- 
tageous to  the  cause  of  Christ. 

The  native  part  of  the  city  lies  to  the  nortlr 


THE  BAZAARS. 


505 


of  the  English  quarter,  and  consists  of  a dense 
network  of  narrow  and  dirty  lanes,  lined  with 
houses  of  a small  and  mean  appearance.  Some 
of  them  have  walls  of  brick  or  of  mud,  but 
whole  streets  will  consist  of  houses  made  with 
walls  of  bamboo-mat  and  roofs  of  palm-leaf 
thatch.  When  a fire  breaks  out  in  these  streets, 
it  sweeps  every  thing  before  it,  and  would  entail 
boundless  misery  were  it  not  for  the  mildness 
of  the  climate. 

Some  of  the  native  residences  are  extensive 
and  showy  ; (for  there  are  many  rich  ‘^habus,’* 
or  native  gentlemen,  in  Calcutta,) and  these  are 
"•.rrounded  by  large  compounds  with  tanks, 
palm-trees,  and  the  appliances  of  Eastern 
luxury ; but  the  mass  of  the  people  live  in 
houses  much  meaner  than  those  of  the  native 
city  in  Madras.  The  bazaars  are  scenes  of  much 
interest  and  novelty  to  the  stranger ; the  hurra 
(great)  bazaar,  especially,  is  a complete  hive  of 
shops,  swarming  with  tradesmen  and  purchasers, 
who  fill  and  choke  up  every  avenue  through  the 
rows  of  cell-like  stores.  The  concentration  at 
this  port  of  the  commerce  of  all  the  East,  from 
Arabia  to  Singapore  and  China,  brings  together 
a wonderful  assemblage  of  national  dress,  lan- 
guage, and  looks.  It  is  one  of  the  great  centres 


506 


THE  GANGES. 


of  the  world,  and  a place  for  the  study  of  men, 
not  of  the  Bengali  race  alone,  hut  of  a multi- 
tude of  kindreds  and  tongues.  All,  however, 
seem  intent  upon  answering  one  question, 
‘^What  shall  we  eat,  what  shall  we  drink,  and 
wherewithal  shall  we  be  clothed?”  For  con- 
centrated worldliness,  a Calcutta  bazaar  is  un- 
rivalled. The  great  worship  of  the  people 
IS  THE  WORSHIP  OF  MaMMON. 

Calcutta  has  fewer  temples  of  note  than 
many  cities  of  far  less  importance.  It  has  no 
shrines  invested  with  a sanctity  made  venerable 
and  great  by  the  traditions  of  ages ; and  those 
-temples  which  have  been  erected  are,  for  the 
most  part,  small  and  mean.  Yet  it  is  a city 
wholly  given  to  idolatry.  The  forms  of  idola- 
trous Avorship  most  common  here  are  those 
paid  to  the  river  Ganges  and  to  the  goddesses 
Durga  and  Kali.  The  Ganges,  which  is  itself 
the  goddess  Gunga,  may  be  regarded  as  one 
continuous  temple  for  heathenish  devotions, 
stretching  in  an  unbroken  line  from  the  snow- 
capped Himalaya,  fifteen  hundred  miles,  to  the 
jungly  shores  of  Gunga-Sagor.  At  every  point 
of  its  course  it  is  supposed  to  possess  the  power 
of  removing  sins  and  conferring  heavenly  bliss. 
The  Purannas  (holy  books)  declare  that  the 


SACREDNESS  OF  THE  GANGES.  507 


sight,  the  name,  or  the  touch  of  Gunga  takes 
away  all  sin,  no  matter  how  aggravated.  Even 
to  think  of  this  holy  river,  when  far  away  from 
it,  is  sufficient  to  remove  the  taint  of  sin ; while 
to  bathe  in  it  conveys  blessings  which  no  tongue 
can  tell. 

With  a stream  of  such  wonderful  powers 
rolling  its  current  at  their  very  doors,  it  will 
be  believed  that  Gunga’s  banks  are  scenes  of 
daily  rites  and  of  idolatrous  worship.  Many 
visit  it  morning  and  evening  merely  to  look  at 
the  river,  and  so  remove  the  sins  of  the  day  or 
night  just  passed.  Others  walk  into  the  yellow 
stream,  bathe,  and  then,  regaining  the  shore, 
mould  the  mud  upon  its  banks  into  the  form 
of  a Linga,  the  symbol  of  Siva,  and  offer  to  it 
their  morning  prayers.  Presenting  to  it  flowers, 
betel,  and  fruits,  again  they  invoke  the  god 
which  their  own  hands  have  formed.  When 
they  have  ended,  they  throw  the  image  away, 
and  return  to  their  homes  or  business.  Surely, 
as  the  Psalmist  says  of  the  worshippers  of  idols, 
••  They  that  make  them  are  like  unto  them.” 

In  sickness,  the  body  is  smeared  with  Ganges 
mud  as  a means  of  restoration,  and,  above  all, 
when  death  seems  inevitable,  Gunga’s  shore 
is  the  place  on  which  to  die.  To  die  immersed 


508 


SACKEDNESS  OF  THE  GANGES. 


.^n  its  waters,  and  while  swallo’wing  its  sacred 
mud,  is  the  very  height  of  blessedness.  One  of 
the  Purannas  asserts  that  should  a grasshopper, 
or  a worm,  or  even  a tree  growing  by  its  side, 
die  in  its  waters,  it  would  attain  to  final  bliss. 
Nay,  more ; to  illustrate  the  virtues  of  Gunga, 
it  is  related  that  a Brahmin  who  had  been 
guilty  of  the  greatest  crimes,  and  had  been 
devoured  by  wild  beasts,  sprang  to  life  and 
ascended  to  heaven,  because  a crow  dropped 
one  of  his  bones  into  its  stream.  Hence,  multi- 
tudes of  the  dying  are  brought  to  the  banks  of 
the  river,  and,  regardless  of  their  weakness  and 
wretchedness,  exposed  to  the  glaring  sun,  and 
choked  with  the  water  and  mud,  until  death 
delivers  them  from  the  persecutions  of  their 
benighted  friends.  Even  to  the  commission  of 
suicide  in  this  stream  the  highest  merit  is 
attached. 

Hither  the  bodies  of  the  dead  are  brought 
for  burning.  A funeral  pile  is  built  upon  the 
shore,  and  the  body  having  been  laid  on  it,  it 
is  kindled  by  the  oldest  son  or  nearest  heir. 
When  too  poor  to  buy  fuel  foi;  this  purpose,  the 
body  is  thrown  into  the  river.  Human  corpses 
come  floating  down  the  stream  entirely  unno- 
ticed by  the  throngs  of  boats  busily  going  hither 


FESTIVAL  OF  DURGA. 


509 


, and  thither  on  the  bosom  of  the  river.  To 
abate  this,  which,  to  English  minds,  appears  a 
nuisance,  boats  are  stationed  for  the  purpose 
of  sinking  the  floating  bodies  as  they  pass. 

The  Durga-pujah,  or  festival  in  honour  of 
the  goddess  Durga,  one  of  the  forms  in  which 
the  wife  of  Siva  has  manifested  herself,  occurs 
in  the  autumn.  It  is  one  of  the  greatest  of  the 
many  great  festivals  in  the  Hindu  year,  and  in 
Bengal  is  their  chief  holiday.  So  universal  is 
the  cessation  from  business,  that  even  the  go- 
vernment offices  are  closed  for  a week.  The 
story  of  the  cause  and  results  of  this  incar- 
nation of  the  terrible  goddess,  is  described  in 
the  Shasters,  and  translated  by  Ward.  The 
sum  of  it  is,  that  a certain  giant  having  by 
religious  austerities  obtained  a boundless  store 
of  merit,  conquered  the  three  worlds,  dethroned 
all  the  gods  save  the  supreme  triad,  Brahma, 
Vishnu,  Siva,  and  their  consorts,  drove  them 
from  heaven,  and  made  them  fall  down  and 
worship  him.  The  wretched  immortals  found 
favour  in  the  eyes  of  the  goddess  Durga,  and 
she  went  forth  to  slay  their  oppressor,  who  met 
her  with  an  army  of  thirty  thousand  giants  of 
enormous  size,  ten  millions  of  horses,  a hundred 
millions  of  chariots,  and  one  hundred  and  twenty 


510 


FESTIVAL  OP  DURGA. 


thousand  millions  of  elephants  ! The  combat , 
was  a fearful  one,  but  ended  in  the  death  of  the 
giant  and  the  deliverance  of  the  gods,  who,  by 
way  of  showing  their  grateful  remembrance, 
transferred  to  the  goddess  the  name  of  the 
slain  monster,  Durga. 

Durga,  as  worshipped,  is  represented  as  a 
female  with  ten  arms  and  hands,  in  which  she 
grasps  various  warlike  weapons.  She  is  in  the 
act  of  thrusting  a spear  into  the  breast  of  a 
giant,  while  a serpent,  held  in  one  of  her  hands, 
is  striking  its  fangs  into  the  prostrate  wretch, 
who  is  also  being  torn  by  a lion  at  the  goddess’ 
feet.  On  her  right  hand  stand  two  of  her  chil- 
dren, the  god  Ganesha  and  the  goddess  Lachmy ; 
on  her  left,  another  son  and  daughter.  Behind 
her  is  a canopy  dotted  with  stars  to  represent 
the  minor  gods.  These  images  are  newly  made 
each  year  for  this  occasion,  and  are  of  various 
sizes  to  suit  the  differing  means  of  purchasers. 
The  ordinary  size  is  that  of  life.  They  are  not 
made  for  temples,  but  for  family  use ; and  each 
family  expects  to  have  its  Durga  installed  in 
the  house  to  receive  the  worship  of  the  house- 
hold and  their  friends. 

Although  the  festival  extends  through  many 
days,  there  are  three  great  days  of  the  feast; 


FESTIVAL  OF  DUROA. 


511 


and  on  the  first  of  these  is  performed  the  ser- 
vice of  bringing  the  goddess  into  the  image. 
The  figure,  as  it  comes  from  the  hands  of  the 
image-maker,  is  only  looked  upon  as  a repre- 
sentation of  her  form,  but  on  this  day  it  is  to  be 
animated  by  her  actual  presence,  and  thus  be- 
come an  object  of  worship.  This  is  the  doctrine 
of  the  intelligent ; but  the  ignorant  look  upon 
the  image  as  truly  transformed  into  Durga 
herself,  very  much  as  the  Koman  Catholic  be- 
lieves the  wafer  to  be  transubstantiated  into 
the  very  body  and  blood  of  Christ.  This  intro- 
duction of  the  deity  is  effected  by  certain 
prayers  and  ceremonies  on  the  part  of  the  offici- 
ating priest,  who  touches  with  his  fingers  the 
breast,  the  cheeks,  the  eyes,  and  the  forehead 
of  the  image,  each  time  saying,  “Let  the  spirit 
of  Durga  long  continue  in  happiness  in  this 
image.”  He  touches  the  eyes  with  soot,  and 
having  thus  invoked  the  goddess,  she  is  believed 
to  look  forth  through  these  eyes,  to  smell  with 
the  nostrils,  and  to  hear  with  the  ears.  The 
goddess  is  as  it  were  infused  into  the  image,  so 
as  to  make  it  her  body. 

Flowers  and  fruits,  incense  and  music  are 
offered  by  her  delighted  votaries,  and  these 
offerings,  as  they  believe,  are  received  by  her 


512 


FESTIVAL  OF  DUBGA. 


with  joy  and  approbation.  The  wealthy  mer- 
chants of  Calcutta  on  these  occasions  indulge 
in  an  expenditure  that  is  astonishing,  making 
most  costly  entertainments,  not  only  for  their 
own  countrymen,  but  also  for  Europeans,  with 
tables  set  out  loaded  with  viands  and  wines, 
and  giving  away  vast  numbers  of  presents.  It 
is  calculated  that  more  than  two  millions  of 
dollars  are  expended  every  year,  in  Calcutta 
alone,  on  this  single  festival.  How  do  the  gifts 
of  Christian  cities  for  the  spread  of  the  gospel 
sink  into  insignificance  before  this  sum,  ex- 
pended in  honour  of  a false  god,  and  to  foster 
self-love,  in  the  idolatrous  metropolis  of  India  ! 

The  house  of  the  babu  to  which  I went  to 
see  the  worship  of  Durga  was  built  in  the  ordi- 
nary shape  of  a hollow  square.  On  the  right 
and  left  of  the  quadrangle  are  galleries  and 
apartments,  two  stories  in  height.  The  central 
court  was  roofed  by  a canvas  covering,  from 
which  hung  numerous  chandeliers,  which  threw 
a glittering  light  on  the  tinsel  and  ornaments 
with  which  the  house  was  hung.  At  the  oppo- 
site extremity  of  the  court,  in  an  apartment 
elevated  and  fronting  on  the  court,  stood  the 
image  before  which  the  pujah  was  performed. 
The  group  of  gods  and  goddesses,  as  large 


FESTIVAL  OF  DUKGA. 


513 


as  life,  with  the  prostrate  giant  and  the 
lion,  was  mounted  on  a platform  and  glittered 
with  tinsel  and  mock  jewellery,  which  had  all 
the  show  of  real  and  costly  splendour.  The 
bahu  made  the  crowd  of  spectators  give  way 
for  us,  that  we  might  see  the  image  of  the  great 
Durga.  She  w^as  almost  hidden  in  a cloud  of 
incense  ascending  from  the  censer  of  a servitor, 
while  the  family  priest  waved  before  it  burning 
lamps,  bowed,  and  worshipped,  tinkled  his  bell, 
and  made  to  it  various  offerings  to  the  sound 
of  discordant  music. 

This,  however,  is  the  least  abominable  part 
of  the  worship  of  this  deity.  On  ensuing  days, 
vast  numbers  of  bloody  sacrifices,  sheep,  goats, 
and  buffaloes,  are  offered  before  her,  and  the 
multitudes,  worked  up  to  a phrensy  of  excite- 
ment, indulge  in  the  most  indecent  acts  and  the 
most  frantic  revellings. 

And,  when  these  days  of  revelling  and  license 
are  past,  how  do  these  idolaters  dispose  of  their 
god  ? The  goddess  having  been  dismissed  from 
the  image,  it  is  carried  to  the  river-side  and 
cast  into  the  stream ! The  whole  group,  mounted 
on  a platform,  is  borne  on  the  shoulders  of  men, 
with  attendants  to  brush  away  the  flies,  to  fan 
it,  and  make  music  for  it,  to  the  oanks  of  the 


514 


FESTIVAL  OF  DURGA. 


Ganges.  From  the  various  streets  of  the 
teeming  city  processions  stream  down  to  the 
holy  river,  each  with  its  image,  while  multitudes 
of  spectators  flock  to  the  shore.  The  images 
are  borne  to  the  brink  and  placed  between  two 
boats,  which  are  united  for  the  purpose,  and 
then  rowed  to  the  middle  of  the  stream.  The 
attendants  now  fall  upon  the  representative  of 
their  god,  strip  it  of  its  ornaments,  dash  it  to 
pieces,  (it  is  made  of  painted  earthenware,)  and 
cast  it  into  the  water. 

Thus  ends  the  Durga-pujah,  and  thus  are 
millions  of  our  fellow-men  now  living  and  wor- 
shipping. Thus  have  they  lived  for  ages  .past, 
and  thus  will  they  live  for  ages  yet  to  come, 
unless  the  church  of  Christ,  in  dependence  upon 
the  power  of  God,  says  that  darkness  shall  no 
longer  brood  over  the  face  of  fair  and  fertile 
India. 

We  give  one  more  glance  at  idolatry  as  seen 
in  Calcutta,  and  then  turn  to  brighter  subjects. 

The  other  popular  object  of  idolatry  in  Ben- 
gal to  which  we  referred  is  the  goddess  Kali, 
another  form  of  the  dread  being,  who,  when 
manifested  as  Durga,  performed  such  prodigies 
of  strength  and  courage.  If,  as  Durga,  she 
was  a terrible  being,  as  Kali,  she  is  a thousand 


WORSHIP  OF  KALI. 


516 


times  more  ferocious,  bloodthirsty,  and  fearful. 
It  is  said  of  her  that  the  blood  of  fishes  will 
please  her  for  a month ; the  blood  of  an  ante- 
lope or  bear  will  please  twelve  years ; the 
blood  of  a tiger,  a hundred  years ; the  blood 
of  a man,  a thousand  years ; and  the  blood  of 
three  men,  a hundred  thousand  years.  In  the 
Kali-puranna  minute  directions  are  given  for 
the  sacrifice  of  human  victims  to  this  monster. 
She  is  said  on  one  occasion  to  have  cut  her  own 
throat,  that  the  blood  issuing  thence  might  spout 
into  her  mouth  to  quench  her  appetite  for  blood. 

Such  is  the  being  whom  the  Hindus  of  Ben- 
gal delight  to  honour.  Her  most  famous  temple 
is  at  Kali-ghat,  a village  on  the  south  side  of 
Calcutta.  It  stands  near  a stream,  once  the 
main  body  of  the  river  Ganges,  but  now  only 
an  inconsiderable  channel.  It  is,  however, 
still  regarded  as  the  most  holy  and  genuine 
Gunga  ; and  here,  under  the  bending  cocoanut- 
trees,  the  people  wash  away  their  sins,  (as  they 
suppose ;)  here  they  bring  the  sick  to  die,  and 
hither  they  bear  the  dead  to  be  burned.  The 
village  is  mainly  composed  of  shops  in  which 
are  sold  rice,  flowers,  ghee,  cocoanuts,  and 
other  articles  used  as  offerings  to  the  goddess, 
and  also  earthen  images  and  painted  pictures 


516 


WORSHIP  OF  KALI. 


of  the  more  popular  deities.  Passing  through 
the  villages,  you  reach  a gate  where  are  Brah- 
mins ready  to  receive  offerings  and  lingas  of 
stone  for  worship.  Entering  by  the  gate  into 
a court,  you  see  a portico  of  stone,  with  a roof 
supported  by  pillars,  and  beyond  it  the  famous 
temple  of  Kali.  Its  fame  is  not  owing  to  its 
greatness  or  beauty,  for  it  is  both  small  and 
mean,  but  to  the  reputation  of  the  idol  it  con- 
tains. This  was  shown  to  us  without  any  hesi- 
tation by  the  attendant  priests,  and  certainly  a 
more  hideous  and  disgusting  object  can  hardly 
be  conceived  than  that  which  the  refined  and 
polite  Bengalis  have  chosen  as  their  favourite 
deity.  It  stands  within  a small,  dark,  window- 
less  room,  but  could  be  seen  by  the  light  of 
the  lamps  w’hich  were  lit  for  the  coming  ser- 
vices. Larger  than  human  stature,  it  is  painted 
of  a jet  black.  The  form  is  that  of  a woman 
with  four  arms,  one  of  which  grasps  a sword, 
and  another  a human  head,  held  by  the  hair. 
Her  hands  and  the  head  are  of  gold,  and  so  is  the 
necklace  of  skulls  which  surrounds  her  neck. 
Her  girdle  is  of  hands  cut  from  her  foes,  her 
eyes  are  red,  and  her  mouth  streams  with  blood. 
She  is  represented  with  her  tongue  thrust  out, 
and  standing  upon  the  body  of  her  husband. 


WORSHIP  OF  KALI. 


517 


This  is  explained  by  the  fact  that  once,  when 
intoxicated  with  victory,  she  danced  so  furiously 
as  to  shake  earth  and  heaven,  threatening  to 
involve  all  things  in  one  common  ruin.  The 
gods  besought  Siva  to  arrest  his  wife  in  her 
mad  career  of  joy,  and  this  he  effected  by  cast- 
ing himself  under  her  feet.  Perceiving  this,  she 
was  so  shocked,  that  she  thrust  out  her  tongui 
to  a great  length,  and  remained  motionless.* 

At  one  side  of  the  temple  forked  stakes  are 
fixed  in  the  earth,  through  which  the  heads  of 
goats  or  buffaloes  are  passed  to  be  severed  by 
the  axe  of  the  sacrificer,  and  below  is  a mound 
of  Ganges  mud,  to  catch  the  blood  of  the  vic- 
tims. The  soil  is  ever  wet  with  gore  from  the 
daily  sacrifices ; and  at  certain  seasons  the 
whole  place  runs  with  the  blood  of  the  multi- 
tudes of  victims  offered  at  the  shrine  of  this 
demon.  No  Christian  could  look  upon  this 
hideous  block  and  the  immortal  men,  creatures 
of  God,  who  fell  down  and  worshipped  it,  with- 
out praying  that  God  would  hasten  the  time 
when  Kali  should  be  dragged  from  her  den 
and  cast  out  as  an  unclean  thing,  and  God, 


* To  run  out  the  tongue  is  the  common  expression  of 

astonishment  or  surprise  among  the  Hindu  ’^vomcn. 

44 


518 


WORSHIP  OF  KALI. 


even  our  God,  be  worshipped  by  the  millions 
now  bound  in  Satan’s  chains. 

At  the  season  of  the  Charak-pujah,  Kali-ghat 
is  a scene  of  more  than  ordinary  interest.  By 
sunrise  the  multitudes  from  every  quarter  of 
the  native  city  pour  forth  like  bees  from  their 
hives,  and  uniting  in  the  suburb  of  Bhowanipur, 
stream  towards  the  temple.  The  mass,  arrayed 
in  holiday  robes,  attend  as  spectators ; others, 
with  garlands  of  flowers  about  their  necks,  or 
with  their  bodies  besmeared  with  ashes,  are 
seen  to  be  devotees.  Of  these,  some  carry  iron 
rods;  others,  twisted  cords  or  bamboo-canes; 
while  others  attend  with  the  clangour  of  cym- 
bals, tomtoms,  and  horns,  or  bear  flags,  ban- 
ners, and  images  of  the  gods.  When  they  reach 
the  temple-gate,  they  cast  down  their  offerings 
and  press  within  the  court  and  to  the  temple 
itself,  to  catch  a sight  of  the  great  goddess  and 
utter  their  praises  in  her  ears.  The  courtyard 
is  now  crowded,  and  the  devotees  come  forward 
to  fulfil  their  vows.  Several  blacksmiths  stand 
ready  with  sharp  instruments.  A man  advances 
and  presents  to  him  his  side.  It  is  pierced,  and 
the  cane  or  rod  which  he  has  brought  with  him 
is  thrust  through  the  cut.  Another  has  his  arm 
thus  pierced;  another,  his  tongue  slit,  and  a 


WORSHIP  OF  KALI. 


519 


piece  of  cord  or  cane  passed  through  the  wound. 
Company  after  company  thus  comes  forward  to 
honour  their  goddess,  till  all  are  attended  to  by 
the  smiths,  who  cut  and  pierce  with  utter  care- 
lessness or  with  merriment.  The  final  sacrifice 
is  now  at  hand.  Men,  with  iron  rods  passed 
through  their  sides  and  meeting  in  front  in 
shovel-like  vessels,  arrange  themselves  around 
the  elevated  portico,  and  just  within  the  columns. 
Then,  to  give  the  description  of  Dr.  Duff,  “All 
the  rest  assemble  themselves  within  this  living 
circle.  On  a sudden,  at  a signal  given,  com- 
mence the  bleating  and  the  lowing  and  the 
struggling  of  animals  slaughtered  in  sacrifice, 
at  the  farthest  end  of  the  portico,  and  speedily 
is  the  ground  made  to  swim  with  sacrificial 
blood.  At  the  same  moment  of  time  the  ves- 
sel-carriers throw  upon  the  burning  coals  in 
their  vessels  handfuls  of  Indian  pitch,  composed 
of  various  combustible  substances.  Instantly 
ascends  the  smoke,  the  flame,  and  the  sulphur- 
ous smell.  Those  having  the  musical  instru- 
ments send  forth  their  loud  and  jarring  and 
discordant  sounds ; and  those  who  were  trans- 
pierced begin  to  dance  in  the  most  frantic 
manner,  pulling  backwards  and  forwards 
through  their  wounded  members  the  rods  and 


520 


CALCUTTA  MISSIONS. 


the  canes,  the  spits  and  the  tubes,  the  cords 
and  the  writhing  serpents,  till  their  bodies  seem 
streaming  with  their  own  blood  ! All  this  is 
carried  on  simultaneously;  and  that,  too,  within 
a briefer  period  of  time  than  has  been  occupied 
in  this  feeble  and  inadequate  attempt  to  de- 
scribe it.  Again  and  again  would  the  loud 
shouts  ascend  from  the  thousands  of  applaud- 
ing spectators — shouts  of  ‘ Victory  to  Kali ! 
Victory  to  the  great  Kali !’  ” 

If  the  heart  of  the  apostle  Paul  was  stirred 
within  him  when  he  saw  the  city  of  Athens 
wholly  given  to  idolatry,  why  may  not  we'  have 
our  hearts  stirred  within  us  at  the  contempla- 
tion of  such  scenes,  even  now  enacted  in  a city 
at  whose  side  our  ships  continually  lie  moored, 
and  to  which  access  is  as  open  and  as  free  as  to 
any  spot  in  our  own  or  any  Christian  State  ? 


gliMions  in  Olaltnto. 

Sad  as  is  the  darkness  which  broods  over 
Bengal  and  its  metropolis,  it  is  not  an  unbroken 
darkness.  The  different  English  and  Scotch 
societies  have  missionaries  stationed  in  or  near 
Calcutta,  who  are  labouring  for  the  spread  of 
the  gospel  among  the  people.  Although  the 


CALCUTTA  MISSIONS. 


521 


success,  as  to  the  number  of  converts,  has  not 
been  so  great  as  in  Tinnevelly,  there  were  in 
Bengal,  in  the  year  1852,  some  thirteen  thou- 
sand native  Christians,  of  whom  six  thousand 
are  in  the  vicinity  of  Calcutta. 

Serampore,  on  the  Ganges,  fifteen  miles 
above  Calcutta,  is  famous  as  the  residence  of 
the  first  missionary  labourers  in  Bengal.  Here 
the  venerated  Carey,  and  his  associates  Ward 
and  Marshman,  planted  themselves  under  the 
protection  of  the  Danish  flag,  preaching,  teach- 
ing, translating,  printing,  and  proving  that  there 
was  no  danger  to  the  State  in  the  conversion  of 
Hindus  to  Christianity.  They  have  been  fol- 
lowed by  others,  and  the  truth  is  now  widely 
made  known  in  this  great  city.  The  same  state 
of  things  which  was  alluded  to  as  existing  in 
Madras,  and  leading  young  men  to  be  very 
anxious  to  study  the  English  language,  exists 
here  also,  and  to  a greater  degree.  English  is 
the  language  of  the  court  and  of  commerce ; 
and  every  young  man  who  would  make  any 
figure  in  society  must  understand  English.  So 
great  is  the  passion  for  this  study,  that  English 
they  will  get  at  any  hazard.  Hence,  almost 
all  of  the  missions  have  opened  schools  in  which, 

through  the  medium  of  the  English  language, 
44* 


522 


MISSIONARY  SCHOOLS. 


lads  and  young  men  are  instructed  in  the  truths 
of  Christianity  as  well  as  in  secular  learning, 
with  the  avowed  object  of  leading  them  to  ac- 
knowledge Christ  before  men. 

At  Bhowanipur,  in  the  school  of  the  London 
Missionary  Society,  are  six  hundred  youths, 
studying  with  great  interest  the  Bible  and 
the  evidences  of  Christianity.  In  Cornwallis 
Square  is  the  school  of  the  Scotch  Kirk  Mis- 
sion, with  twelve  hundred  pupils ; and  in  the 
school  of  the  Free  Church  Mission  are  thirteen 
hundred  boys  and  young  men.  These,  be  it 
understood,  are  the  children  of  heathen  parents, 
and  many  of  them  from  the  highest  and  most 
influential  families  of  Calcutta. 

Dr.  Duff,  the  distinguished  advocate  of  the 
educational  system  of  missions,  commenced  his 
labours  in  1830  with  a class  of  flve  scholars, 
which,  in  three  days,  increased  to  one  hundred 
and  twenty,  and,  in  a few  days  more,  to  two 
hundred  and  fifty.  As  his  work  grew,  he  was 
reinforced  from  Scotland ; and  at  the  time  of 
the  disruption  of  the  Scottish  Church,  had  some 
eight  hundred  pupils  in  a large  and  commodious 
edifice  on  Cornwallis  Square.  At  the  disrup- 
tion, all  the  missionaries  left  the  Established 
Church  or  Kirk,  to  throw  in  their  lot  with  the 


MISSIONARY  SCHOOLS. 


523 


Free  Church  of  Scotland.  They  relinquished 
their  buildings  and  their  pupils  to  the  Kirk, 
and  going  into  the  heart  of  the  Hindu  town, 
hired  the  house  of  a native  gentleman,  and 
began  anew.  What  has  been  the  result?  The 
old  school  is  larger  than  it  was ; and  at  the 
end  of  ten  years  the  new  school  has  one  thou- 
sand three  hundred  and  eighty  boys,  lads,  and 
young  men  on  its  roll.  Thus,  even  dissension 
and  division  are  made  to  advance  the  cause  of 
Christ. 

My  visit  to  this  school  was  deeply  interesting 
to  me;  and  certainly  no  Christian  man  could 
look  without  interest  upon  such  a scene.  Guided 
by  one  of  the  missionaries  connected  with  the 
institution,  after  passing  for  a long  distance 
through  the  narrow  and  populous  streets,  with 
their  swarming  huts  and  bazaars,  we  passed 
through  the  gate  of  a courtyard  leading  to  a large, 
square,  two-storied  building.  Entering,  you  find 
it  to  be  an  oriental  dwelling  upon  a grand 
scale,  consisting  of  four  galleries,  each  fronting 
upon  a large,  square  paved  court,  once  the  resi- 
dence of  a Calcutta  babu,  now  a mission  school- 
house.  The  exercises  of  the  day  were  opened 
with  prayer  by  the  missionary,  who  stood  in  the 
middle  of  a long  hall  so  that  he  might  be  heard 


524 


SCHOOLS. 


by  the  young  men  who  were  arranged  in  rows 
on  both  sides  of  the  speaker.  After  prayers, 
the  janitor  struck  his  bell,  and  the  classes 
formed. 

We  first  ^fisited  the  youngest  class.  It  was 
assembled  in  the  open  room,  facing  the  court 
which  has  been  before  described  as  the  room 
appropriated  to  idolatrous  worship.  Here  I 
found  tivo  hundred  and  fifty-five  bright  little 
fellow^s  composing  the  twenty-first  class!  This 
is  the  nursery  from  which  the  other  classes  are 
supplied.  From  it,  I was  taken  to  the  .next 
highest — that  is,  the  twentieth  class — and  thence 
to  the  nineteenth,  and  the  eighteenth,  and  so 
on  to  the  first  class,  asking  a few  questions  to 
see  the  progress  made  from  grade  to  grade. 
Here  you  will  suppose  it  ends ; but  no  ! this  is 
the  school  department,  and  above  these  there 
are  five  classes  higher  still  in  the  collegiate  de- 
partment, embracing  a hundred  and  thirty 
young  men,  some  of  whom  have  been  for  ten  or 
twelve  years  under  instruction.  Of  the  pupils, 
at  least  one-fifth  are  Brahmins,  and  many  of 
them  from  the  most  influential  and  even  the 
most  bigoted  families  in  Calcutta.  Intelligence, 
deep  interest  in  their  studies,  and  admiration 
of  their  teachers,  show  unmistakably  in  theii 


SCHOOLS. 


525 


laces.  Here,  as  at  Bhowanipur,  1 was  struck 
with  the  fact  that  the  heathenish  marks  were  re- 
moved from  almost  every  forehead,  (if  not  from 
every  one,) — a thing  which  would  in  Madras  be 
held  a sign  of  renunciation  of  Hinduism  ; and, 
in  place  of  the  shaved  head,  with  the  sacred 
coodamy  or  queue,  there  universal,  here  the 
lads,  almost  without  exception,  wore  their  hair 
all  over  the  head,  in  the  European  manner. 
They  also,  for  the  most  part,  wore  shoes ; and 
if  transported  to  ^ladras,  would  be  taken  for  a 
company  of  professed  Christians.  These  are 
but  straws  showing  which  way  the  stream  flows, 
revealing  to  the  observer  familiar  with  Hindu 
customs  the  great  change  which  is  working  its 
way  through  the  apparently  impenetrable  strata 
of  Hindu  society.  At  no  very  distant  day  the 
educated  men  of  Bengal  will  burst  the  boiids 
of  superstition,  break  through  the  restraints 
imposed  upon  them  by  bigoted  priests  and 
pundits,  and  assert  their  right  to  free  thought, 
free  speech,  and  free  action.  It  becomes  the 
church  to  see  to  it  that,  when  that  day  comes, 
Christianity,  not  infidelity,  takes  the  place  of  a 
hideous  but  dead  heathenism. 

Already,  through  the  influence  of  English 
science  as  taught  b the  government  schools. 


526 


CONVERTS. 


from  which  religion  and  the  Bible  are  excluded, 
and  by  the  instructions  given  by  missionaries 
in  their  educational  institutions  and  in  public 
preaching,  faith  in  their  old  superstitions  has 
ceased  in  the  minds  of  thousands  in  Calcutta. 
Thousands  and  tens  of  thousands,  in  appearance 
and  profession  idolaters,  have  no  shred  of  re- 
spect for  the  religion  of  their  ancestors.  Policy 
alone  prevents  their  throwing  off  even  the  ap- 
pearance of  faith  in  Hinduism.  Of  these,  many 
have  rejected  their  old  belief  without  receiving 
Christianity ; others  have  an  intellectual  con- 
viction of  the  truth  of  Christianity,  but  fear  to 
encounter  the  trials  which  attend  a profession 
of  faith  in  Christ ; others  still,  (to  the  praise 
of  the  power  of  God  be  it  spoken !)  have  had 
the  courage  to  face  opposition  and  persecution 
for  the  sake  of  confessing  Christ  before  men. 

Of  the  converts,  many  have  been  Brahmins, 
and  others  are  of  high  standing  in  society. 
They  have  relinquished  home,  and  submitted 
to  the  loss  of  hereditary  possessions ; have  been 
reviled,  chained,  confined,  beaten,  and  threat- 
ened with  death  by  poison ; have  been  excom- 
municated and  cut  off  from  all  social  ties  by 
their  former  associates ; and  to  all  this  they 
have  submitted,  rather  than  violate  their  con- 


CONVERTS. 


527 


victions  of  truth  and  duty.  Nor  do  those  who 
cling  to  the  old  belief  look  upon  these  things 
without  misgivings. 

The  baptism  of  six  young  men  who  had  been 
students  in  the  institution  of  the  London  Mis- 
sionary Society  at  Bhowanipm’,  in  the  year 
1851,  led  to  a prodigious  excitement  among  tho 
Hindus  of  Calcutta.  These  converts  were 
Brahmins,  and  one  of  them  the  son  of  a haldar 
or  proprietor  of  the  great  temple  at  Kali-ghat — 
a receiver  of  the  olferings  of  ten  days  in  the 
year.  The  cry  of  “Hinduism  in  danger”  was 
raised,  and  great  efforts  were  made  to  induce 
the  young  men  to  recant.  Failing  in  this,  a 
grand  council  of  Hindus,  including  a hundred 
Bhatta-charjyas,  scribes  learned  in  the  Shasters 
and  law,  was  assembled  to  devise  means  to 
arrest  the  progress  of  Christianity.  But  the 
council  failed  in  all  things,  except  in  showing 
to  all  men  that  the  work  of  the  Lord  had  so 
sapped  the  foundations  of  Hinduism  in  Calcutta, 
that  the  most  bigoted  and  benighted  idolaters 
tremble  lest  it  fall  and  leave  them  as  monu- 
ments of  a past  age  and  a dead  religion. 

Let  it  not  be  supposed,  however,  that  India 
is  upon  the  eve  of  receiving  Christianity.  It 
is  very  diflScult  so  to  speak  of  missionary 


528 


WORK  TO  BE  DONE. 


labours  as  not  to  convey  the  impression  that 
almost  nothing  has  been  done,  or  that  almost 
every  thing  has  been  done ; both  impressions 
are  false.  It  may  be  truly  said  that  much  has 
been  done  in  some  places,  but  that  more — a 
thousand  times  more — remains  to  be  done  than 
has  been  done,  or  than  can  be  well  understood 
by  Christians  in  England  or  America.  In  the 
single  province  of  Bengal  are  districts  contain- 
ing seven  million  five  hundred  thousand  inha- 
bitants, without  a missionary ; and  in  other  parts 
of  India  you  may  journey  through  district  after 
district,  and  province  after  province,  with  mil- 
lions and  millions  of  inhabitants,  and  find  but 
two  or  four  men,  toiling  amid  the  masses  of 
heathenism  around  them,  as  if  attempting  to 
empty  the  ocean  by  buckets-full,  or  to  tunnel 
the  mountains  with  bodkins.  In  other  places 
you  will  find  no  man  at  all  to  shed  one  ray  of 
light  upon  the  unbroken  darkness  of  false  reli- 
gion. Yet,  where  labour  is  put  forth,  God  is 
blessing  it,  and  will  bless  it  more  and  more 
abundantly,  until  India,  in  all  its  vast  extent, 
unites  to  ascribe  blessing  and  honour  and  glory 
and  power  unto  Him  that  sitteth  upon  the 
throne,  and  to  the  Lamb  forever.  Even  so, 
come  Lord  Jesus,  come  quickly ! Amen. 


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